"...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.
Spector begins: "The task of reviewing for a scholarly journal a book intended for a popular audience invites a comparison between what are essentially two completely different genres—the trade book and the scholarly monograph—as well as some speculation about the gap that separates the two.1 When the book, like Paul Davies's Romanticism & Esoteric Tradition: Studies in Imagination, deals with so-called New Age teachings, the problems are compounded because at least since the Enlightenment, the rationalists dominating intellectual matters in the West have relegated studies of the occult to the outer margins of what has, as a result, become commonly viewed as some sort of pseudo-scholarship. Yet, as the persistent appearance throughout the centuries of books like Davies's suggests, significant numbers of people, even in the rational West, have always been and continue to be attracted to areas of supposedly unenlightened thought, so the question for the reviewer is not whether or not to condemn a popular text for lacking scholarly rigor but, rather, to consider its implications for academics." Read the entire review.