By Henry Corbin
A penetrating research of the writings of the nice Persian mystics at the quest for dawning gentle within the religious trip. Suhrawradi, Semnani, Najm al-Din Kubra and different Sufis.
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Extra resources for The Man of Light in Iranian Sufism
The Nous of Hermes and the Shepherd of Hernias "Who art thou then? " And while he spoke, his aspect changed, and behold I recognized the one to whom I had been entrusted,27 Whether or not one is willing to see in the prologue of Hermas a Christian replica to the Hermetic Poimander, the fact remains that Christology was not originally quite what it later became. It is not at all by chance that in the little book of Hermas the expressions "Son of God," "Archangel Michael," "Most Holy Angel," and "Magnificent Angel" are interchangeable.
She is the pre-terrestrial vision of the celestial world and is thus religion and faith avowed, the very faith which was "chosen" by the Fravarti; she is also the essential individuality, the "celestial" transcendent "I," the Figure which, at the dawn of its eternity, sets the believer face to face with the soul of his soul, because realization unfailingly corresponds to faith. All the other interpretations of the personage of Daena culminate in this and thereafter cease to conflict with each other.
H e r e the Orient is oriented toward the center which is the topmost point of the cosmic dome, the pole: it is the Emerald Rock at the summit of the mountain of Qaf. To reach it one has to succeed in climbing the mountain just as the pilgrim reaches it in the Recital of the Exile, by obeying a summons identical to the summons received by the exiled prince in the Song of the Pearl in the Acts of Thomas (supra II, 1). This orientation pertains to a visionary geography oriented to the "climate of the Soul," the place of the emerald cities, illuminated by the brilliance of the i n n e r light that they themselves secrete.
The Man of Light in Iranian Sufism by Henry Corbin