LA JERARQUÍA ANGÉLICA Y LAS CIUDADES DE ESMERALDA

Resumen: Este artículo, todo él inspirado en Henry Corbin, tiene dos partes principales: en la primera, resumimos la doctrina sobre las jerarquías angélicas del Pseudo-Dionisio, mientras que en la segunda nos ocupamos del importante papel que tiene la angelología en la obra del filósofo francés, con alusiones al mundo imaginal y, especialmente, al significado del Ángel en la teosofía islámica y sus posibles analogías con la mística cristiana. Abstract: This article, completely inspired by Henry Corbin’s thought, has two main parts:In the first one, we will summarize Pseudo-Dionysius´s doctrine on the hierarchies of angels and, in the second one, we will investigate the important role that angelology plays in Corbin´s work, his allusions to the imaginal world and, specially, his allusions to the meaning of Angel in Islamic theosophy and its possible parallels with Christian mysticism.

KONSEP EPISTEMOLOGI AKAL DALAM PERSPEKTIF ISLAM

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

MUNDO IMAGINAL, ESPAÇO EDÉNICO E METAMORFOSE EM IBN ʿARABĪ E MARIA GABRIELA LLANSOL

Resumo: Procuramos apresentar as noções de «mundo imaginal» e «espaço edénico» no filósofo e místico murciano e na escritora portuguesa e mostrar as suas relações como via para compreender a experiência da metamorfose da vida enquanto alternativa ao princípio de identidade prevalecente na tradição filosófica ocidental.Abstract: We aim to present the notions of «imaginal world» and «Edenic space» in the philosopher and mystic from Murcia, Ibn ʿArabī, and in the perspective of the Portuguese writer Maria Gabriela Llansol, in order to show their relations as a way to understand the experience of the metamorphosis of life as an alternative to the principle of identity, which prevails in the Western philosophical tradition.

Cloud, Precinct of the Theological-Historical

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.

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

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.

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

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.