Countertransference and the imaginal world

2014 ◽  
pp. 118-141
Keyword(s):  
Imaginal World

Cloud, Precinct of the Theological-Historical

2018 ◽  
Vol 20 (3) ◽  
pp. 277-291 ◽  
Author(s):  
Joan Copjec
Keyword(s):  
Twentieth Century ◽  
German Idealism ◽  
Islamic Philosophy ◽  
Switch Point ◽  
Late Work ◽  
The Subject ◽  
Imaginal World ◽  
Unity Of God

Regarded by many as the pre-eminent Islamicist of the twentieth century, Henry Corbin is also the subject of much criticism, aimed primarily at his supposed overemphasis on the mythological aspects of Islamic philosophy and his idiosyncratic privileging of the concept of the imaginal world. Taking seriously an unusual claim made by Steven Wasserstrom in Religion after Religion that the redeployment of Schelling's concept of tautegory by Corbin reveals all that is wrong with his work, this essay seeks to defend both the concept and Corbin's use of it. Developed by Schelling in his late work on mythology, the concept of tautegory turns out to be, for historical and theoretical reasons, a revelatory switch point. Not only does it make clear why the imaginal ‘locus’ is key to understanding the unity of God – the oneness of his apophatic and revealed dimensions – it also gives us profound insights into the links connecting Islamic philosophy, German Idealism, and psychoanalysis, which all take their bearings from the esoteric or mystical idea of an unconscious abyss.

scholarly journals El silencio del corazón y la negrura del no saber. Resonancias del pensamiento de Ibn ʿArabī en la obra de Bill Viola

2018 ◽  
Author(s):  
Ana Crespo
Keyword(s):  
Use Of Time ◽  
Imaginal World ◽  
Black Color

Resumen: Bill Viola se asoma al universo de Ibn ʿArabī, bebe de la belleza de sus paradojas y las concreta, a su vez, en enigmáticas paradojas visuales.En este artículo presentamos una reflexión sobre la cualidad simbólica del negro en la obra de Viola y su relación con el silencio del corazón. Como, desde este silencio interno, se penetra en una dimensión lucida de la conciencia, en el intermundo del barzaḫ (mundo imaginal). Las formas de Viola nacen y se diluyen en un Negromaravilloso, Noche de Luz, Negro de la sabiduría que todo lo contiene y en el que se disuelven los colores cambiantes de los estados.Mediante el uso paradójico del tiempo, la luz y el espacio, la obra de Viola induce a una experiencia contemplativa, a un conocimiento por degustación, que en el sufismo se denomina saboreo (ḏawq). La temporalidad de sus imágenes produce un distanciamiento del tiempo cuantitativo y nos conduce a un silencio interno, lo queIbn ʿArabī denomina silencio del corazón. Las imágenes de Viola nos llevan a habitar esa intensidad luminosa e inabarcable de la Luz negra.Palabras claves: Bill Viola. Negro. Luz. Silencio. Ibn ʿArabī. Imaginación. Color.Abstract: Bill Viola approaches Ibn ʿArabī’s universe, drinks from the beauty of his paradoxes and he even specifies them in visual enigmatic paradoxes.In the following article, we present a reflection about the symbolic quality of the black color in Viola’s work and the relation it has with the heart’s silence, explaining how, from the inner silence, we seek into a lucid dimension of conscience in the interworld barzaḫ’s interworld (imaginal world). Viola’s figures are born and then areblurred within a marvelous Black, a Light night, a Black of wisdom that contains everything and in which colors of changing states are dissolved.By the paradoxical use of time, light and space, Viola’s work leads to a contemplative experience which is a knowledge related to taste, a sufi term that means tasting (ḏawq). The temporary nature of Viola’s images produces a distancing from quantitative time and it takes us to an inner silence that Ibn ʿArabī calls the heart’s silence. The images bring us to inhabit that bright and immeasurable intensity of the dark Light.Key words: Bill Viola. Light. Silence. Ibn ʿArabī. Imagination. Color.

The Imaginal World

2021 ◽  
pp. 109-119
Author(s):  
Mukhtar H. Ali
Keyword(s):  
Imaginal World

scholarly journals KONSEP EPISTEMOLOGI AKAL DALAM PERSPEKTIF ISLAM

2019 ◽  
Vol 23 (1) ◽  
pp. 19
Author(s):  
Nur Shadiq Sandimula
Keyword(s):  
Descriptive Analysis ◽  
Moral Knowledge ◽  
Analysis Method ◽  
Rational Analysis ◽  
Moral Choice ◽  
Cognitive Faculty ◽  
Empirical World ◽  
Library Research ◽  
Imaginal World ◽  
The One

This article trying to analyze the concept of intellect according to Islamic scholar (ulama). Based on a library research, this research uses a descriptive analysis method to derive the data and information from the books of Islamic authoritarive scholar about the topic. The research shows that intellect according to Islamic scholar is an accidental abstract potential that placed in the heart, and the one who posses it have a capabililty to contemplate about a reality and meaning of everything and at once to justify and consider the value of the meaning and reality itself. Intellect is not just a cognitive faculty but also intuitive capability, it is not just a rational analysis, but also moral choice, it is not just a conceptual faculty towards empirical world, but also spiritual capability towards sprititual and ideal or imaginal world. For the conclusion, Islamic way of thinking is integrative or unified based on Tauhidic concept. In Islamic concept of rational and intellectual thinking, there is no dichotomy or separation between internal (batin) and external (zahir) reality, cognitive and intuitive, material and spiritual, rational and moral, knowledge and deed, sacral and profane, ideality and reality, and also this world and the hereafter. This concept is known as the Tauhidic Concept of Knowledge.Keywords: Epistemology; intellect; cognitive; intuitive Artikel ini hendak menganalisis pendapat para ulama Islam berkenaan dengan konsep akal. Penelitian ini merupakan penelitian pustaka (library research), penelitian ini menggunakan metode analisis deskriptif atas data dan informasi yang diperoleh dan diderivasi dari buku-buku para ulama Islam yang otoritatif berkenaan dengan topik tersebut. Penelitian menunjukkan bahwa akal menurut ulama Islam adalah suatu potensi abstrak berwujud aksiden yang bertempat pada hati yang dengannya ia dapat melakukan kontemplasi dan perenungan terhadap hakekat dan makna sekaligus justifikasi dan pertimbangan mengenai nilai yang baik maupun yang buruk. Akal bukan sekedar suatu kepahaman secara kognitif namun juga mengandung unsur intuitif, bukan sedekar analisis rasional namun termasuk juga pilihan moral, dan bukan sekedar kemampuan konseptual terhadap alam fisik namun juga merupakan kemampuan spiritual terhadap alam metafisik. Kesimpulannya, Cara berpikir dalam Islam bersifat integratif atau terunifikasi berdasarkan konsep tawhid Islam tidak mengenal dikotomi atau pemisahan antara aspek internal (batin) dan eksternal (lahir), kognisi dan intuisi, material dan spiritual, rasional dan moral, ilmu dan amal, sakral dan profan, idealitas dan realitas, serta dunia dan akhirat.Kata kunci: Epistemologi; akal; kognitif; intuitif

al-Suhrawardi, Shihab al-Din Yahya (1154–91)

2018 ◽  
Author(s):  
John Cooper
Keyword(s):  
Twelfth Century ◽  
Muslim World ◽  
Symbolic Language ◽  
Ibn Sina ◽  
New School ◽  
Complex Interactions ◽  
The Creation ◽  
Imaginal World

Al-Suhrawardi, whose life spanned a period of less than forty years in the middle of the twelfth century ad, produced a series of highly assured works which established him as the founder of a new school of philosophy in the Muslim world, the school of Illuminationist philosophy (hikmat al-ishraq). Although arising out of the peripatetic philosophy developed by Ibn Sina, al-Suhrawardi’s Illuminationist philosophy is critical of several of the positions taken by Ibn Sina, and radically departs from the latter through the creation of a symbolic language to give expression to his metaphysics and cosmology, his ‘science of lights’. The fundamental constituent of reality for al-Suhrawardi is pure, immaterial light, than which nothing is more manifest, and which unfolds from the Light of Lights in emanationist fashion through a descending order of lights of ever diminishing intensity; through complex interactions, these in turn give rise to horizontal arrays of lights, similar in concept to the Platonic Forms, which govern the species of mundane reality. Al-Suhrawardi also elaborated the idea of an independent, intermediary world, the imaginal world (alam al-mithal). His views have exerted a powerful influence down to this day, particularly through Mulla Sadra’s adaptation of his concept of intensity and gradation to existence, wherein he combined Peripatetic and Illuminationist descriptions of reality.

scholarly journals Epistemologi Sufi dan Tanggung Jawab Ilmiah

2012 ◽  
Vol 2 (1) ◽  
pp. 135
Author(s):  
Syaifan Nur
Keyword(s):  
Spiritual Experiences ◽  
Spiritual World ◽  
Divine Knowledge ◽  
Points Of View ◽  
Imaginal World

<div><p><strong>Abstract :</strong> A Characteristic of sufi knowledge or epistemology based on intuition and reality of the spiritual world that only could be experienced by sufis. This  distinctive mode of epistemology invited numerous questions, especially for those who were influenced by  empirical - positivistic points of view. How it could be and how is it scientifically responsible. For them, this mode of knowledge is assumed as “unreal”, and is impossible to being scientific, let alone objectively recognized for its reliability. This article attempts to respond to that challenge or perhaps “accusation”, while stressing the point on two aspects: fi rst, exposition of characteristics of sufi  epistemology that seem so different from Western mode of epistemology (rationalism or empiricism), and second, trying to rationalize the reality of sufi  spiritual experiences as being scientifically responsible.</p><p><em>Keywords : Divine knowledge, Unveiling, Dhawq, Imaginal world</em></p><p> </p><p><strong>Abstrak :</strong>  Karakteristik pengetahuan atau epistemologi sufi didasarkan pada penggunaan intuisi dan realitas dunia spiritual yang hanya bisa dialami oleh kaum sufi. Kekhasan model epistemologi ini membuat banyak orang, terutama mereka yang terpengaruh oleh pandangan positivisme - empirik, bertanya-tanya tentang bagaimana mungkin hal itu bisa terjadi, dan bagaimana pula mempertanggungjawabkannya secara ilmiah. Bagi mereka yang berpandangan positivistik, model pengetahuan khas kaum sufi dianggap “tidak nyata”, dan karenanya tidak mungkin bisa diilmiahkan, apalagi diakui kebenarannya secara objektif. Tulisan ini menjawab tantangan atau mungkin “tuduhan” itu, dengan memberikan penekanan yang kuat terhadap dua hal, yaitu pertama, menjelaskan karakteristik epistemologi sufi yang tampak berbeda dengan model epistemologi Barat (rasionalisme maupun empirisme), dan kedua, usaha merasionalkan realitas pengalaman spiritual kaum sufi sebagai tuntutan tanggung jawab ilmiah.</p><p><em>Kata kunci : Ilmu Ilahiah, Penyingkapan, Dzawq, Alam imajinasi</em></p></div>

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