Averroes
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It is He who is revealed in every face, sought in every sign, gazed upon by every eye, worshipped in every object of worship, and pursued in the unseen and the visible. Not a single one of His creatures can fail to find Him in its primordial and original nature.
Futûhât al-Makkiyya
God is not limited to the manner in which He is epiphanized for you and makes Himself adequate to your dimension {to receive Him}. And that is why other creatures are under no obligation to obey the God who demands your worship, because their theophanies take other forms. The form in which He is epiphanized to you is different from that in which He is epiphanized to others. God as such transcends (munazzah) all intelligible, imaginable, or sensible forms, but considered in His Names and Attributes, that is, His theophanies, He is, on the contrary, inseparable from these forms, that is, from a certain figure and a certain situs in space and time.
Ibn al-'Arabi
Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 310
Averroes (an integrist Aristotelian master): What manner of solution have you found through divine illumination and inspiration? Is it identical with that which we obtain from speculative reflection? Ibn 'Arabi (a young man about 20 years old): Yes and no. Between the yes and the no, spirits take their flight from their matter, and heads are separated from their bodies. Averroes (in a private interview with Ibn 'Arabi's father): Glory be to God who has let me live at a time distinguished by one of the masters of this experience {i.e. Ibn 'Arabi}, one of those who open the locks of His gates. Glory be to God who has accorded me the personal favor of seeing one of them with my own eyes.
Ibn al-'Arabi
Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 42
The Image is not outside him, but within his being; better still, it is his very being, the form of the divine Name which he himself brought with him in coming into being. And the circle of the dialectic of love closes on this fundamental experience: "Love is closer to the lover than is his jugular vein." So excessive is this nearness that it acts at first as a veil. That is why the inexperienced novice, though dominated by the Image which invests his whole inner being, goes looking for it outside of himself, in a desperate search from form to form of the sensible world, until he returns to the sanctuary of his soul and perceives that the real Beloved is deep within his own being; and, from that moment on, he seeks the Beloved only through the Beloved . . . the active subject within him remains the inner image of unreal Beauty, a vestige of the transcendent or celestial counterpart of his being. . . .
Ibn al-'Arabi
Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 156-7
Everything we call other than God, everything we call the universe, is related to the Divine Being as the shadow to the person. The world is God's shadow. . . . The shadow is at once God and something other than God. Everything we perceive is the Divine Being in the eternal hexeities of the possibles.
Ibn al-'Arabi
Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 191
Muslim Philosophy
Quotes from Corbin
Ibn Arabi Society
Futûhât al-Makkiyya
God is not limited to the manner in which He is epiphanized for you and makes Himself adequate to your dimension {to receive Him}. And that is why other creatures are under no obligation to obey the God who demands your worship, because their theophanies take other forms. The form in which He is epiphanized to you is different from that in which He is epiphanized to others. God as such transcends (munazzah) all intelligible, imaginable, or sensible forms, but considered in His Names and Attributes, that is, His theophanies, He is, on the contrary, inseparable from these forms, that is, from a certain figure and a certain situs in space and time.
Ibn al-'Arabi
Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 310
Averroes (an integrist Aristotelian master): What manner of solution have you found through divine illumination and inspiration? Is it identical with that which we obtain from speculative reflection? Ibn 'Arabi (a young man about 20 years old): Yes and no. Between the yes and the no, spirits take their flight from their matter, and heads are separated from their bodies. Averroes (in a private interview with Ibn 'Arabi's father): Glory be to God who has let me live at a time distinguished by one of the masters of this experience {i.e. Ibn 'Arabi}, one of those who open the locks of His gates. Glory be to God who has accorded me the personal favor of seeing one of them with my own eyes.
Ibn al-'Arabi
Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 42
The Image is not outside him, but within his being; better still, it is his very being, the form of the divine Name which he himself brought with him in coming into being. And the circle of the dialectic of love closes on this fundamental experience: "Love is closer to the lover than is his jugular vein." So excessive is this nearness that it acts at first as a veil. That is why the inexperienced novice, though dominated by the Image which invests his whole inner being, goes looking for it outside of himself, in a desperate search from form to form of the sensible world, until he returns to the sanctuary of his soul and perceives that the real Beloved is deep within his own being; and, from that moment on, he seeks the Beloved only through the Beloved . . . the active subject within him remains the inner image of unreal Beauty, a vestige of the transcendent or celestial counterpart of his being. . . .
Ibn al-'Arabi
Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 156-7
Everything we call other than God, everything we call the universe, is related to the Divine Being as the shadow to the person. The world is God's shadow. . . . The shadow is at once God and something other than God. Everything we perceive is the Divine Being in the eternal hexeities of the possibles.
Ibn al-'Arabi
Source: Corbin, Henry. Creative Imagination in the Sufism of Ibn `Arabi, 1969. p. 191
Muslim Philosophy
Quotes from Corbin
Ibn Arabi Society
