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Jung, Buddhism, and the Incarnation of Sophia: Unpublished Writings from the Philosopher of the Soul




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Jung, Buddhism, and the Incarnation of Sophia: Unpublished Writings from the Philosopher of the SoulbyHenry Corbin

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Contemplation of the Holy Mysteries: The Mashahid al-asrar of Ibn 'Arabi




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Contemplation of the Holy Mysteries: The Mashahid al-asrar of Ibn 'ArabibyMuhyiddin Ibn 'Arabi

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Shamanic Wisdom in the Pyramid Texts: The Mystical Tradition of Ancient Egypt




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Shamanic Wisdom in the Pyramid Texts: The Mystical Tradition of Ancient EgyptbyJeremy Naydler

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The Four Pillars of Spiritual Transformation: The Adornment of the Spiritually Transformed (Hilyat al-abdal)




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The Four Pillars of Spiritual Transformation: The Adornment of the Spiritually Transformed (Hilyat al-abdal)byMuhyiddin Ibn 'Arabi

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Science & Consciousness: Two Views of the Universe




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Science & Consciousness: Two Views of the UniversebyElsevier Books Reference

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Old English Medical Remedies: Mandrake, Wormwood and Raven's Eye




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Old English Medical Remedies: Mandrake, Wormwood and Raven's EyebySinéad Spearing

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Cosmic Music: Musical Keys to the Interpretation of Reality




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Cosmic Music: Musical Keys to the Interpretation of RealitybySimon & Schuster Distribution

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Gaia Alchemy: The Reuniting of Science, Psyche, and Soul




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Gaia Alchemy: The Reuniting of Science, Psyche, and SoulbyStephan Harding

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Between the Gates: Lucid Dreaming, Astral Projection, and the Body of Light in Western Esotericism




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Between the Gates: Lucid Dreaming, Astral Projection, and the Body of Light in Western EsotericismbyMark Stavish

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Ibn 'Arabi: Heir to the Prophets




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The Path of God's Bondsmen from Origin to Return [translated]




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Ibn 'Arabi and Modern Thought: The History of Taking Metaphysics SeriouslybyPeter Coates

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Jung, Buddhism, and the Incarnation of Sophia by Henry Corbin - Ebook | Scribd

Jung, Buddhism, and the Incarnation of Sophia by Henry Corbin - Ebook | Scribd




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Jung, Buddhism, and the Incarnation of Sophia: Unpublished Writings from the Philosopher of the Soul
By Henry Corbin

4/5 (2 ratings)
271 pages
7 hours
=====

Description

Examines the work of Carl Jung in relation to Eastern religion, the wisdom teachings of the Sophia, Sufi mysticism, and visionary spirituality

• Reveals the spiritual values underlying the psychoanalytic theories of Carl Jung

• Explores the role of the Gnostic Sophia with respect to Jung’s most controversial essay, “Answer to Job”

• Presents new revelations about Sufi mysticism and its relationship to esoteric Buddhist practices

• Shows how the underlying spiritual traditions of Islam, Judaism, and Christianity mesh with the spiritual teachings of Buddhism

Henry Corbin (1903-1978) was one of the most important French philosophers and orientalists of the 20th century. In this collection of previously unpublished writings, Corbin examines the work of Carl Jung in relationship to the deep spiritual traditions of Eastern religion, the esoteric wisdom teachings of Sophia, the transformational symbolism of alchemy, and Sufi mysticism.

Looking at the many methods of inner exploration in the East, including the path of the Sufi and Taoist alchemy, Corbin reveals how the modern Western world does not have its own equivalent except in psychotherapy. Expanding Jung’s findings in light of his own studies of Gnostic and esoteric Islamic traditions, he offers a unique insight into the spiritual values underlying Jung’s psychoanalytic theories. Corbin analyzes Jung’s works on Buddhism, providing his own understanding of the tradition and its relationship to Sufi mysticism, and explores the role of the Gnostic Sophia with respect to Jung’s most controversial essay, “Answer to Job.” He also studies the rapport between the Gnostic wisdom of Sophia and Buddhist teachings as well as examining Sophia through the lens of Jewish mysticism.

Explaining how Islamic fundamentalists have turned their back on the mystic traditions of Sufism, Corbin reveals how totalitarianism of all kinds threatens the transformative power of the imagination and the transcendent reality of the individual soul. He shows how the underlying spiritual traditions of Islam, Judaism, and Christianity mesh with the spiritual teachings of Buddhism and reinforce the unity of the esoteric teachings of the world’s great religions. Comparing the imaginal realm with Jung’s archetypal field, he shows how we could transform the world by spiritualizing Jung’s methods, enabling us to transcend duality and make the created world divine.
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New Age & Spirituality
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PUBLISHER:
Inner Traditions
RELEASED:
Feb 12, 2019
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Print length
208 pages
February 12, 2019


Editorial Reviews
Review
“That Henry Corbin was one of the great religious thinkers of the 20th century will be apparent to all who delve into this brilliant collection of his previously unpublished writings on Carl Jung and Buddhism, the gnostic Sophia, and Sufism. Corbin’s insights into the profound roots of Jung’s teachings make this essential reading for those who ponder the ties that bind psychology and spirituality and all the great religious traditions to one another.” ― Jeff Zaleski, editor and publisher of Parabola magazine

“Jung, Buddhism, and the Incarnation of Sophia is where two astounding explorers of the inner cosmos, Henri Corbin and Carl Jung, meet in their insights--an intriguing octagon of mirrors surrounding the illuminated soul.” ― Chris H. Hardy, Ph.D., author of The Sacred Network, DNA of the Gods

"Delivered on all accounts in offering me valuable insights into the complexities of the psycho-spiritual nature of Gnostic and Buddhist practices, as well as filling my coffers with a simplicity that inspires a more contemplative approach in the deepening of my own spiritual and philosophical beliefs." ― Robin Fennelly, Spiral Nature Magazine

=================

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applewoodTop Contributor: Blues Music
3.0 out of 5 stars Essays from a Devotee....
Reviewed in the United States on March 25, 2019
Verified Purchase

As a long time student of Jung, Buddhism and Taoism I took a chance, thinking this might be an interesting book, although I knew very little about French philosopher Henry Corbin (1903-1978) before reading it.

Part 1; although based on the writings of Jung about Buddhism and Taoism, it doesn’t add much to the study of any of the subjects, not very insightful or deep exploration of psychology or spirituality, instead mostly a rambling and wordy rehashing of what Jung originally had said (taken from various introductions and commentaries he penned), along with a few references and conjectures based on Corbin’s own expertise in gnostic and esoteric Persian traditions.

And this is perhaps the essence of the problem; that Jung the pivotal subject of these essays, had a rather limited and narrow (some would say misinformed) view of Buddhism specifically, and Eastern spirituality in general, and that speculations about spirituality are rarely helpful when not based on first hand knowledge.

Although Jung had a sincere interest in and appreciation of Buddhism it was for the most part informed only by books, and so relatively superficial and biased. For instance his knowledge of Tibetan Buddhism was via the infamous “translations” by Evans-Wentz, even though Evans-Wentz was no translator, Tibetan scholar, nor even a Buddhist! Instead as an editor he presented these rare and essential mystical teachings 2nd hand through the lens of a Western Theosophist steeped in Advaita Vedanta Hinduism and New Age spiritualism.

(For an informed discussion of this and a critique of Jung’s subsequent view see John Myrdhin Reynolds’ lengthy essay in his translation of a related Tibetan text published as “Self Liberation through Seeing with Naked Awareness.”)

Overall my impression is that after a really slow start Part 1 at least has an interesting essay on Taoist Alchemy, and then Part 2 with essays on Jung's "Answer to Job" and Corbin's "Eternal Sophia" reply, continues in being similarly interesting (although sometimes quite dense and overly intellectual) - specifically because they address the alchemical aspects of Jung's work (Western and Christian) - ground he was much more familiar with than Eastern religions (and which I am less so).

But perhaps the best thing about the book is the general appeal to modern man to rediscover the divine in our own lives – the value and wonder of the soul (in psychology) and spirit (in spirituality), experienced as our Self through myriad masks and paths in the process of becoming (individuation).

“What needs to be emphasized here is the extent to which this imago animae – insofar as its encounter is a decisive stage in the process of individuation – holds, all in all, the secret of the Golden Flower…. The activation of the archetype of the imago animae is therefore a supreme event. It is the undeniable sign that the second part of life has begun” (p. 79)

This may just be the projection of a Jungian, but I can relate to it at least!

Otherwise I’m really not sure who the audience was intended for, but it seems perhaps aimed at a reader unfamiliar with either Jung or Eastern religions, say perhaps a freshman introductory philosophy class on comparative religion and the nature of the soul and Self in various spiritual traditions - East and West. (Is there even such a philosophy class these days? Maybe in Seminary.)

One quirk of the book is it’s an incomplete manuscript (collection of essays really), which was presented to the editor by the author’s widow with the request that it be published completely as is. This is a shame since some judicious editing would have made it both more readable and relevant.

Perhaps there was a good reason these essays remained unpublished during Corbin’s life…although it's clear that from his widow's point of view they make an appropriate, even loving, offering to his memory.

3+ stars.

PS. I fear I have given an impression of this book not being all that good, while it is more a matter of it not appealing all that much to me. To give a better taste of Corbin's writing (from a section I think the most interesting and relevant) I quote at length;

" The conflict introduced by Christianity is this: God wished and wants to become man. And John experienced in his vision a second birth of the Son, having Sophia as his mother. This birth is characterized by the conjunctio oppositorum; it is a divine birth that anticipates the Filius Sapientiae, and it is the very rare substance of the process of individuation. This Son is the mediator of opposites. The conclusion that traditional Christianity came to was omne bonum a Deo, omne malum ab homine. This conclusion maintains the old Yahweh heritage of the opposition between God and man. As such, it gives to man a cosmic and overdrawn grandeur in evil. It charges him with carrying the whole of the dark side of divinity. The irruption of apocalyptic visions is enough to give some idea of what then takes place. However, this irruption produces in John the Image of the divine Child, the Savior to come, born of the divine companion whose Image lives in every man, the Child that Meister Eckhart (he too) contemplated in a vision. Because the shadow side in God is something for God himself to abolish, and this is done precisely be his becoming man and by his being born of Sophia. The Incarnation of Christ is then the prototype that is progressively transferred to the creature by the Holy Spirit, the promised Paraclete. The Filius Sapientiae is thus he through whom the Holy Spirit accomplishes the divine anthropomorphosis - a God of love in a man of gentleness. He is engendered from an "unknown father" and from Sophia-Sapientia. Certainly, for that, "Christian virtues" are needed but not enough. This is not only a moral issue. Wisdom is needed - the wisdom of Job was looking for and up until his anamnesis remained hidden to Yahweh. This filius represents the totality that transcends consciousness in the form or figure of Puer aeternus. It is in the Child that Faust is resuscitated transformed. It is to him that the following evangelical statement refers: "Unless you become like children..." - that is, a child born of the maturity of the age of man and not the unconscious child that many would like to remain or become. All the symbols brought to light in Jung's books and extensive research crowd together here, adding their voices severally as a final chorus of a new "second Faust." (p. 134-6)
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Late night visitor
3.0 out of 5 stars Jung
Reviewed in the United States on July 23, 2020
Verified Purchase
Not my favorite book on Jung.
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Henry Reed
5.0 out of 5 stars 
Good to Learn Some of the Background of Today's Consciousness
Reviewed in the United States on April 11, 2019

What do Jung and Buddhism have in common with the Incarnation of Sophia, and why should we care, and who's Henry Corbin and why didn't they publish his ideas until now, might you ask? 

Good questions, all, and I've found on my walks of the past month or so a wonderment building about what I might share with you about this little book that could make a difference.

Marilyn Ferguson, author of The Aquarian Conspiracy, suggested that the central, underlying theme of the current revolution, of the new story, the new paradigm was/is "the end of separation." Today, this theme comes up in so many, unsuspecting areas of life beyond the obvious globalization, and the increasing transparency of our interdependence, of our total dependence on ecological sustainability. And then there's the global consciousness, a not always subliminal awareness of our underlying interconnectedness, if not oneness. Of course, these seeds of change are challenging us to invent new ways of being, and as we do so, what is the effect? It can be akin to giving birth to a new denizen of the planet, such as the increasing involvement of feminine principles in our consciousness of reality.

The incarnation of Sophia refers to an event, a process involving a "spiritual being" of some kind. Such a beingis doing something that has consequences for us... might be a way of putting it. Unlike moving into "the Age of Aquarius," which brings an impersonal aspect of a turning wheel of time has come to bearing water, and the effects of such water will follow. What could be the change, the effect, the consequence alluded to? What changes in consciousness are required in order to detect this particular presence, or essence, this being of "the goddess"? For one, how about taking the imagination to be real? A good place to start.

"The imagination is getting a new image." Such a pronouncement has been one of my themes. Another would be, "the boundaries are dissolving!" Not to mention that I've been noticing that "All my relations" seems to be a better cartographer of my soul than would be my resume. What these different topics have in common is that they are all reflections, or implications, or a relative of the prospect of "the return of the goddess," or, as expressed in the title of this meaningful little book, "the incarnation of Sophia." For some time we've suspected, known, or even sung aloud that the times are changing, and in so many ways, being driven by so many different forces. Is there any underlying rhyme or reason to it? Age of Aquarius? Water? Yang? Affecting everything, an effect in global consciousness.

While the psychiatrist Carl Jung was focused on chasing God via the redeeming value and prophetic acumen of his patients' dreams, Henry Corbin, because of his involvement in Islam and especially Sufism, explored the significance of a realm of being mid-way between the physical and the mental, bringing the status of a living world to Jung's growing idea of an evolving collective unconscious. Were he granted a seat at the table, Edgar Cayce might point out that his readings on the "imaginative forces" in creation are relevant here, especially since he links that concept to his experiences as a child playing with nature spirits.

When The Little Prince, by Antoine de Saint-Exupéry, declares that "It is only with the heart that one can see rightly; what is essential is invisible to the eye,” he is expressing this idea, with "heart" being related to the imagination. It is here that the "soul" enters into our experience, that other dimension of being that provides meaning, purpose, and the experience of the oneness of life. This dimension of being is the feminine mystery, and Sophia is her name.

It is important to recognize these small, elemental aspects of "the feminine," as the domain is quite profound in its implications, reaching into most everything, especially how we imagine things to be, how we imagine the nature of reality, how we imagine the story of life, and other variations on the theme. Reading some of Corbin's thoughts on the subject way back when can stimulate our imagination today beyond the literal vision of the coming Feminine principle affecting our experience of life, especially as it becomes more "interesting" in the days ahead.

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18 people found this helpful
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Anna from InannaWorks
5.0 out of 5 stars What does Jung have to do with it?
Reviewed in the United States on June 11, 2019

This is not a light read. Those who are looking for quick facts will be disappointed. However, for those who have achieved at least a glimpse of the initiations that await those who explore the subconscious/unconscious level of awareness thoroughly, this will prove to be an invaluable guidebook.

Available in English for the first time, Corbin’s close examination of Carl Jung’s work regarding the esoteric traditions of Eastern spirituality will provide those who are ready with an excellent interpretation of the experience of moving through the personal unconscious to the transcendent levels of supraconscious awareness. Corbin believes that the inner explorations of the East, while they underlay the spiritual traditions of Islam, Judaism, and Christianity, no longer have an equivalent in the Western world except in psychotherapy. It is Jung, he tells us, who points the way back to a philosophy of Active Imagination that will enable us to transcend duality and reunite with divinity.

Corbin provides us with powerful insights and, thanks to his wife, Stella Corbin, and editor Michel Cazenave, his writings have been reproduced here in the form in which he intended them to be presented to the world.

(InannaWorks.com received a free copy of this book.)
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7 people found this helpful
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Francisca
Mar 03, 2016Francisca rated it liked it  ·  review of another edition
Shelves: estanteria
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About Jung. Buddhism and Sophia, the book by Henry Corbin that he has edited by Siruela, delves into the contribution to the Western world that this philosopher gives of Eastern theology, this time around the figure and profound psychology of Carl Jung. 

It is a book, then, to go deeper into Zen and Buddhism, through a psychological and philosophical reading that we can extract from the West but that is not far from what the East offers us. In the book, Corbin reveals the similarities and relationships between Zen and Tibetan Buddhism with the psychology that Carl Jung has contributed. 

The phenomenology of both cases agree that there is an effort of man to free himself from the egoic form of consciousness in order to approach the interior and know what constitutes his essence. There is a deep explanation of Eastern meditation and Buddhism, which can not be compared with what is extracted and known through Jungian psychotherapy. For example, we have satori, a Japanese term that designates enlightenment in Zen Buddhism, with which we can find a similarity to insight itself - that unconscious awareness - that we find in Jungian psychoanalysis. The relationship between Buddhist meditation and Jung is fostered, thus, through active imagination, which leads us to know our psychic world as well as the nature of things. Another relationship that we can find in the book is the similarity between Jung's archetypes and the Tibetan Book of the Dead; also with the Tao (the conscious path that is made on a path that is also conscious in which two aspects come together) and The Secret of the Golden Flower, a book in which Jung tells us about how Chinese wisdom has enough power to find a deep psychology from which we can learn and examine our psyche. The point of approximation of the figure of Sophia in Jung's alchemy and psychology is also key. The importance of the anima as an archetype to make oneself and how it affects the soul. Corbin also collects the first original text that Jung addresses morally, mythologically and psychologically about The Book of Job, called "Answer to Job". The book, which caused quite a stir in Germany, is a spiritual text that highlights the importance of spirituality in the process of individuation in Jungian psychological practice. It is almost a philosophy of the soul. In it, Jung uses Christianity as a metaphor, thus extracting the psychic processes that lie beneath each character. In the text we see that there is a comparison between the myth of Sophia with that of the Virgin Mary, for example. In this way, we observe the importance of the archetypes in Jungian psychology to know oneself and evolve, a very important topic and in which Corbin places a lot of emphasis, even seeing it from an orientalist point of view. The deepening of this book on Jungian psychology is full and provides new knowledge in which it highlights the importance of Orientalist theology and practice, which here we can see almost as important as psychoanalysis and depth psychology that Jung has offered us and legacy. It is also a book that is included within the Eranos Circle, to which Jung and Henry Corbin belonged and in which, together with Mircea Eliade among others, they bring together the different philosophies -both Western and Eastern- to make the human being be seen as a being that it is capable of integrating all the different aspects that we have been able to not only read in the book, but also in the experience that each one has of their life. About Jung. Buddhism and Sophia is a book, therefore, for connoisseurs of Eastern philosophy as well as psychology, since it does not give us a superficial explanation of what Jung and the Buddhist religion can offer us, but rather delves into it in a profound way. and exhaustive, full of references and various examples to make us understand that we are always on a path of personal evolution and a journey towards our interior.
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Reseña publicada en Revista Détour: http://diarios.detour.es/literaturas/... (less)
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Aaron
Sep 07, 2021Aaron rated it really liked it
A bit unpolished but never read Corbin and subject seemed most interesting.
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Dorian Moreau
May 25, 2021Dorian Moreau rated it really liked it
Very valuable material and insights. It is unfortunate that the book could not be completed before the author's death, as the notes in the text indicate additions which would have brought more clarity and depth. (less)
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Mundus Imaginalis, or The imaginary and the Imaginal by Henry Corbin | Goodreads

Mundus Imaginalis, or The imaginary and the Imaginal by Henry Corbin | Goodreads




Mundus Imaginalis, or The imaginary and the Imaginal

by
Henry Corbin,
Ruth Horine (Translator)
4.63 · Rating details · 40 ratings · 2 reviews
This paper, delivered at the Colloquium on Symbolism in Paris in June 1964, appeared in the Cahiers internationaux de symbolisme 6, Brussels 1964, pp. 3—26. The complete text of this account has been published in Henry Corbin, En Islam iranien: aspects spirituels et philosophiques, tome IV, livre 7, Paris: Gallimard, 1971. 

Other writings of Prof. Corbin have been published regularly in French in the Eranos Jahrbucher. His major works in English translation are: Avicenna and the Visionary Recital (Bollingen Series LXVI) N. Y. and London, 1960 and Creative Imagination in the Sufism of Ibn'Arabi, Princeton and London, 1969. (less)


Hardcover, 1st edition, 22 pages
Published (first published January 1st 2007)
ISBN
0903880067 (ISBN13: 9780903880060)
Edition Language
English



FRIEND REVIEWS


Jul 06, 2018   John Allen rated it it was amazing

Henry Corbin (1923 -1978): philosopher, anthropologist and Islamic expert penned this curious artifice of myth and Swedenborgian metaphysics years into his career, but it became the focus of his work--the idea of imaginal reality as an alternative to Western ways of thinking.

A mix of Oriental and Islamic thought, Corbin's synthesis of 12th century Persian poet Suhrawardi and translations of fables resulted in one of the most precise transcriptions of how poetry is actually made that one could come across.

Suhrawardi and his band of disciples probably wove these together. To quote Corbin's text: At the beginning of the tale that Sohravardi entitles “The Crimson Archangel,” the captive, who has just escaped the surveillance of his jailers, that is, has temporarily left the world of sensory experience, finds himself in the desert in the presence of a being whom he asks, since he sees in him all the charms of adolescence, “O Youth! where do you come from?” He receives this reply: “What? I am the first-born of the children of the Creator [in gnostic terms, the Protoktistos, the First-Created] and you call me a youth?” There, in this origin, is the mystery of the crimson color that clothes his appearance: that of a being of pure Light whose splendor the sensory world reduces to the crimson of twilight. “I come from beyond the mountain of Qaf… It is there that you were yourself at the beginning, and it is there that you will return when you are finally rid of your bonds.”

The mountain of Qaf is the cosmic mountain constituted from summit to summit, valley to valley, by the celestial Spheres that are enclosed one inside the other. What, then, is the road that leads out of it? How long is it? “No matter how long you walk,” he is told, “it is at the point of departure that you arrive there again,” like the point of the compass returning to the same place. Does this involve simply leaving oneself in order to attain oneself) Not exactly. Between the two, a great event will have changed everything; the self that is found there is the one that is beyond the mountain of Qaf a superior self, a self “in the second person.” It will have been necessary, like Khezr (or Khadir, the mysterious prophet, the eternal wanderer, Elijah or one like him) to bathe in the Spring of Life. “He who has found the meaning of True Reality has arrived at that Spring. When he emerges from the Spring, he has achieved the Aptitude that makes him like a balm, a drop of which you distill in the hollow of your hand by holding it facing the sun, and which then passes through to the back of your hand. If you are Khezr, you also may pass without difficulty through the mountain of Qaf.

Two other mystical tales give a name to that “beyond the mountain of Qaf and it is this name itself that marks the transformation from cosmic mountain to psychocosmic mountain, that is, the transition of the physical cosmos to what constitutes the first level of the spiritual universe. In the tale entitled “The Rustling of Gabriel’s Wings,” the figure again appears who, in the works of Avicenna, is named Hayy ibn Yaqzan (“the Living, son of the Watchman”) and who, just now, was designated as the Crimson Archangel. The question that must be asked is asked, and the reply is this: “I come from Na-koja-Abad.” Finally, in the tale entitled “Vade Mecum of the Faithful in Love” (Mu’nis al-‘oshshaq) which places on stage a cosmogonic triad whose dramatis personae are, respectively, Beauty, Love, and Sadness, Sadness appears to Ya’qab weeping for Joseph in the land of Canaan. To the question, “What horizon did you penetrate to come here?,” the same reply is given: “I come from Na-koja-Abad."

Na-koja-Abad is a strange term. It does not occur in any Persian dictionary, and it was coined, as far as I know, by Sohravardi himself, from the resources of the purest Persian language. Literally, as I mentioned a moment ago, it signifies the city, the country or land (abad) of No-where (Na-koja abad) That is why we are here in the presence of a term that, at first sight, may appear to us as the exact equivalent of the term ou-topia, which, for its part, does not occur in the classical Greek dictionaries, and was coined by Thomas More as an abstract noun to designate the absence of any localization, of any given situs in a space that is discoverable and verifiable by the experience of our senses. Etymologically and literally, it would perhaps be exact to translate Na-koja-Abad by outopia, utopia, and yet with regard to the concept, the intention, and the true meaning, I believe that we would be guilty of mistranslation. It seems to me, therefore, that it is of fundamental importance to try, at least, to determine why this would be a mistranslation.

It is even a matter of indispensable precision, if we want to understand the meaning and the real implication of manifold information concerning the topographies explored in the visionary state, the state intermediate between waking and sleep-information that, for example, among the spiritual individuals of Shi’ite Islam, concerns the “land of the hidden Imam” A matter of precision that, in making us attentive to a differential affecting an entire region of the soul, and thus an entire spiritual culture, would lead us to ask: what conditions make possible that which we ordinarily call a utopia, and consequently the type of utopian man? How and why does it make its appearance? I wonder, in fact, whether the equivalent would be found anywhere in Islamic thought in its traditional form. I do not believe, for example, that when Farabi, in the tenth century, describes the “Perfect City,” or when the Andalusian philosopher Ibn Bajja (Avempace), in the twelfth century, takes up the same theme in his “Regime of the Solitary”. I do not believe that either one of them contemplated what we call today a social or political utopia. To understand them in this way would be, I am afraid, to withdraw them from their own presuppositions and perspectives, in order to impose our own, our own dimensions; above all, I am afraid that it would be certain to entail resigning ourselves to confusing the Spiritual City with an imaginary City."

Corbin's preoccupation with this crucial difference between the "imaginary" and "Spiritual" would have been natural to him, Catholic educated as he was and also so acutely aware of the world's other religions.

In this 1oo page volume, available on OpenLibrary, one hears Novalis, the voice of the early Romantics, the surrealists, and their process of creation as well. Like an odd blend of Henri Bergson and Proust himself; the tale and the process combined. (less)

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[김삼웅의 인물열전] 시인 김지하 평전 - 오마이뉴스 시리즈

[김삼웅의 인물열전] 시인 김지하 평전 - 오마이뉴스 시리즈:


[김삼웅의 인물열전] 시인 김지하 평전

그의 부음 기사는 “독재에 맞섰던 ‘투사 시인’ 끝내 변절 오명 벗지 못한 채…”(한겨레), “독재정권과 싸운 ‘저항 시인’, 김지하 별세, 1990년 이후엔 ‘변절’ 논란도”(경향신문) 신문 제목이 요약했듯이, ‘저항’과 ‘변절’이라는 양면성을 보인 영욕의 생애였다.
드형
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