Creative Imagination in the Sufism of Ibn Arabi by Henry Corbin

By Henry Corbin

A penetrating research of the lifestyles and doctrines of the Spanish-born Arab theologian.

A penetrating research of the lifestyles and doctrines of the Spanish-born Arab theologian.

Originally released in 1969.

The Princeton Legacy Library makes use of the newest print-on-demand know-how to back make on hand formerly out-of-print books from the prestigious backlist of Princeton collage Press. those paperback variants look after the unique texts of those very important books whereas providing them in sturdy paperback variants. The objective of the Princeton Legacy Library is to greatly bring up entry to the wealthy scholarly background present in the hundreds of thousands of books released by way of Princeton collage Press on the grounds that its founding in 1905.

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Ibn ‛Arabī had many and met many; 45 his numerous journeys and peregrinations brought him into contact with almost all the Ṣufī masters of his day. Yet essentially he never had more than one, and that one was none of the usual visible masters; we find his name in no archives; we cannot establish his historical co-ordinates or situate him at any particular moment in the succession of the human generations. Ibn ‛Arabī was, and never ceased to be, the disciple of an invisible master, a mysterious prophet figure to whom a number of traditions, both significant and obscure, lend features which relate him, or tend to identify him, with Elijah, with St.

The parapsychology of our days registers them with care, but neither dares nor is able to draw any conclusions from this suspension, or rather transcending, of the spatiotemporal conditions of sense perception. The cosmology of Ṣūfism possesses a dimension—lacking in our view of the world—which takes account of such experience. It guarantees the “objective” reality of the supersensory world in which are manifested the effects of a spiritual energy whose source is the heart and whose organ is the active Imagination.

Averroism denies the human individual as such any possibility of becoming eternal. In his radical answer to the problem of the intellects, St. Thomas grants the individual an “active intellect,” but not a separate intellect; the intellect of the individual is no longer a transcendent or celestial Intelligence. This seemingly technical solution implies a fundamental decision, the decision to do away with the transcendent dimension of the individual as such, that is, his immediate and personal relationship with the Angel of Knowledge and of Revelation.

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