"...the Imagination (or love, or sympathy, or any other sentiment) induces knowledge, and knowledge of an 'object' which is proper to it..."
Henry Corbin (1903-1978) was a scholar, philosopher and theologian. He was a champion of the transformative power of the Imagination and of the transcendent reality of the individual in a world threatened by totalitarianisms of all kinds. One of the 20th century’s most prolific scholars of Islamic mysticism, Corbin was Professor of Islam & Islamic Philosophy at the Sorbonne in Paris and at the University of Teheran. He was a major figure at the Eranos Conferences in Switzerland. He introduced the concept of the mundus imaginalis into contemporary thought. His work has provided a foundation for archetypal psychology as developed by James Hillman and influenced countless poets and artists worldwide. But Corbin’s central project was to provide a framework for understanding the unity of the religions of the Book: Judaism, Christianity and Islam. His great work Alone with the Alone: Creative Imagination in the Sufism of Ibn ‘Arabi is a classic initiatory text of visionary spirituality that transcends the tragic divisions among the three great monotheisms. Corbin’s life was devoted to the struggle to free the religious imagination from fundamentalisms of every kind. His work marks a watershed in our understanding of the religions of the West and makes a profound contribution to the study of the place of the imagination in human life.
From the publisher: "This book is a collection of essays concerning the mystical and contemplative dimensions of Eastern Christianity and Islam presented at the October 2001 conference on Hesychasm and Sufism at the University of South Carolina. Contributions from internationally recognized spiritual leaders and scholars include Kallistos Ware; Seyyed Hossien Nasr; John Chryssavgis; Reza Shah-Kazemi; Huston Smith; William Chittick and more.
Despite the long and well-known history of conflict between Christians and Muslims, their mystical traditions especially in the Christian East and in Sufism, have shared for centuries many of the same spiritual methods and goals. One thinks, for example, of the profound similarities between the practices of the Jesus Prayer among the Hesychast masters of the Philokalia and the Sufi practices of dhikr or invocation.
These commonalities suggest the possibility for a deeper kind of religious dialogue than is customary in our day, a dialogue which seeks to foster what Frithjof Schuon has called inward or "esoteric" ecumenism, and which, while respecting the integrity of traditional dogmas and rites, "calls into play the wisdom which can discern the one sole Truth under the veil of different forms."
The purpose of this book, the first major publication of its kind, is to promote precisely this more inward kind of ecumenical perspective. These essays point to a spiritual heart in which the deeper meaning of Christian and Muslim beliefs and practices come alive, and where spiritual pilgrims may discover, beyond the level of seemingly contradictory forms, an inner commonality with those who follow other paths."