By Henry Corbin
This quantity makes essays by way of Henry Corbin, the eminent French student of Islam, to be had in English for the 1st time. even though his basic curiosity was once the esoteric culture of Islam, Corbin used to be additionally a lifelong pupil of the theological works of Emanuel Swedenborg. the 1st essay, "Mundus Imaginalis, or The Imaginary and the Imaginal," clarifies Corbin's use of the time period he coined, mundus imaginalis, or "the imaginal world." this crucial notion seems to be in either Swedenborgian and esoteric Islamic spirituality. the second one piece, "Comparative non secular Hermeneutics," compares the revelation of the inner experience of the sacred boks of 2 distinctive religions, Christianity and Islam.
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Extra resources for Swedenborg & Esoteric Islam (Swedenborg Studies)
77 \4/hat emerges immediately is the distinction mrde between the spiritual man (the sixth day) and the celestial man (the seventh day). "78 What is this difference, characterized as the rransition from the sixth day to the scventh dayf It is said of the spiritual man that he is Imngo Dei; but the image is nccording to the lihenessof the modcl, it is nor the likeness itself, the similitude. The spiritual man is an image; he is callcd a "son of light" (]ohn I2:35 36), a "friend" (fohn l5:14-15).
Now, the "first biblical style," that of the first eleven chapters of Genesis, is the only manner of expressing a spiritual Perception of origins, an unconditional perception,previousto all explanation, but itself giving origin to perhaps inexhausriblc explanations: the arcuna of it are, in fact, innumerable. The second style is the historical style in the strict senseof the word, which is found in the "books of Moses" beginning with the storics concerning the epoch of Abraham and in the books of loshua, Judges,Samuel,and Kings.
Consequently, humanity not only had enlightcnment and immediate spiritual perceptionbut, by meansofdirect relationswith the angels,was also informed ofheavenly things and ofeverything that concerns eternallile. r'assimultaneously the perception of something divine and heavenly. They pcrceivedat the sametime, for example,the dawn and what it had in common with the glory of thc spirits' love for the world, as rvell as why it is that the Lord is called the morning, rhe East, dav'n, daybreak. 63 Briefly, it is this epoch that rs desigrratedas the Golden Age.
Swedenborg & Esoteric Islam (Swedenborg Studies) by Henry Corbin