Alone with the Alone: Creative Imagination in the Sufism of Ibn 'Arabi

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"Henry Corbin''s works are the best guide to the visionary tradition.... Corbin, like Scholem and Jonas, is remembered as a scholar of genius. He was uniquely equipped not only to recover Iranian Sufism for the West, but also to defend the principal Western traditions of esoteric spirituality."--From the introduction by Harold Bloom Ibn ''Arabi (1165-1240) was one of the great mystics of all time. Through the richness of his personal experience and the constructive power of his intellect, he made a unique contribution to Shi''ite Sufism. In this book, which features a powerful new preface by Harold Bloom, Henry Corbin brings us to the very core of this movement with a penetrating analysis of Ibn ''Arabi''s life and doctrines. Corbin begins with a kind of spiritual topography of the twelfth century, emphasizing the differences between exoteric and esoteric forms of Islam. He also relates Islamic mysticism to mystical thought in the West. The remainder of the book is devoted to two complementary essays: on "Sympathy and Theosophy" and "Creative Imagination and Creative Prayer." A section of notes and appendices includes original translations of numerous Su fi treatises. Harold Bloom''s preface links Sufi mysticism with Shakespeare''s visionary dramas and high tragedies, such as The Tempest and Hamlet . These works, he writes, intermix the empirical world with a transcendent element. Bloom shows us that this Shakespearean cosmos is analogous to Corbin''s "Imaginal Realm" of the Sufis, the place of soul or souls. Review: This book completes “ alone with the alone” - Sophionic knowledge and love is explained here , with its roots in Avesta . Review: breathtaking - One of the best books on esoteric Persian thought I've ever read; immensely scholarly and yet largely readable, though very rich and thick with insight in places you'll want to slow down and really absorb. (A newcomer to Ibn 'Arabi's writings, I'm reviewing this book from a depth-psychological point of view.) If you've read my other reviews you know I'm a relentless critic of unreadable writing, much of which is symptomatic of a narcissistic unavailability better dealt with in therapy than through a publisher or fan club. Corbin is not easy to follow in places, but it's the concentration of the material that makes for more careful study--and makes more careful study worthwhile. I was particularly moved by the image of the saddened God breathing out a sigh at being unknown, a sigh that made space for humans to reflect God back to God and thereby become the "secret treasure." Corbin's criticism of "becoming one with God" mirrors Buber's of "doctrines of absorption": both praise a dialog between person and the Divine rather than a reduction of one to the other. Note to students of James Hillman: while many of Hillman's ideas can be found here (the heart as an organ of soulful perception, for instance), Ibn 'Arabi makes a clear, non-Hillmanic distinction between Forms (Images) of God and the ineffable true God that shines through the Forms like light through stained glass. This distinction does not exist for archetypal psychology, which collapses the archetypal image into the archetype itself and regards extra-psychic activities as outside its purview.