In offering the two Latin words mundus imaginalis as the title of this discussion, I intend to treat a precise order of reality. It is perhaps worth making this essay available here in spite of the fact that it can also be found online here in a different translation. This pdf. Henry Corbin’s Mundus Imaginalis, Sufism, neurological damage, psychic opening, and imagination gone awry. by Barbara Croner & Sheila.

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The Legacy of Henry Corbin: Mundus Imaginalis or the Imaginary and the Imaginal

This is the hermeneutical method referred to by Jewish and Christian Hellenistic and medieval sources as the four-fold method of interpretation, whereby a sacred text reveals its central, mystical message through the stages of the literal, the allegorical, the symbolic and the anagogic levels of understanding.

Corbin’s friends and colleagues in France have established L’Association des Amis de Henry et Stella Corbin for the dissemination of his work through meetings and colloquia, and the publication of his posthumous writings. In this imaginal mode of seeing, the literal, material reality we take as real is in fact totally enveloped by a spiritual reality which determines it. For instead of the image being elevated to the level of a world corbjn would be proper to it, instead of it appearing invested with a imaginallis functionleading to an internal sense, there is above all a reduction of the image to the level of sensory perception pure and simple, and thus a definitive degradation of the image.

This is not the case, as is alluded to in this remark attributed sometimes to the Prophet and sometimes to the First Imam of the Shi’ites: These are the chiefs of the supernatural order of knights always present incognito in this world, in the service of the Imam. To begin with, I shall make a confession. What, then, is the road that leads out of it?


Any strong emotion carries within it far more energy than, say, that required to send a rocket to the moon. It is this which relates to the designation of their mode of being as “in suspense,” that is, a mode of being such that the Genry or Form, since it is itself its own “matter,” is independent imaginalls any substratum in which it would be immanent in the manner of an accident.

This means that no matter how high you might be able to go by rockets or Sputniks, you will never have progressed one inch toward Na-Koja-Abad, because the “threshold” will not have been crossed.

Henry Corbin

Alas, he must leave this island; the order cannot be rescinded; the ships are waiting, the same one on which he arrived. Corbin have been published This paper, delivered at the Colloquium on Symbolism in Paris in Juneappeared in the Cahiers internationaux de symbolisme 6Imagimalispp.

To see what your friends thought of this book, please sign up. By region Related lists Miscellaneous. Let us take the very beautiful tales-simultaneously visionary tales and tales of spiritual initiation-composed in Persian by Sohravardi, the young shaykh who, in the twelfth century, was the “reviver of the theosophy of ancient Persia” in Islamic Iran.

Henry Corbin – Wikipedia

Posted by Sheila Joshi at 5: The three major works upon which his reputation largely rests in the English speaking world were first published in French in the s: For there is no external criterion for the manifestation of the Angel, other than the manifestation itself.

No trivia or quizzes yet. This episode bears a characteristic feature of the gnostic’sfeeling everywhere and always: Remember me on this computer. The complete text of this account has been published in Henry Corbin, En Islam iranien: Cassandra added it Sep 24, Most importantly, all the spiritual universes of the past as creations of the soul are as real now as they ever were, in a qualitative sense — for they all partake of the timeless reality of the mundus imaginalis.


For there are various ways of turning towards the sensible. Strangely enough — or perhaps it is the poignant example — in Persian, our authors use a term that seems to be its linguistic transfer: Our traveler obliterates his tracks, but he will keep some material evidence of his sojourn: Refresh and try again.

To understand them in this way would be, I am afraid, to withdraw them from their own presuppositions and perspectives, in order to impose our own, our own dimensions; nundus all, I am afraid that it would be certain to entail resigning ourselves to confusing the Spiritual City with an imaginary City.

Let us be very clear when we speak of this. Princeton University Press,especially the texts of the eleven authors translated for the first time, henrt the second part of the work.

But in order to complete our discussion, I will limit myself to describing several features typical of accounts taken from Shi’ite literature, because the world into which it will allow us to penetrate seems, at first sight, still to be our world, while in fact the events take place in the eighth climate-not in the imaginary, but in the imaginal world, that is, the world whose coordinates cannot be plotted on our maps, and where the Twelfth Imam, the “Hidden Imam,” lives a mysterious life surrounded by his companions, who are veiled under the same incognito as the Imam.

Other writings of Prof. Recognition among Shi’ites is effected here again in the observation, in a typical manner, of the customs of the “discipline of the arcanum.