Be aware. Machine translation from french.<\/p>\n
A<\/a> B<\/a> C<\/a> D<\/a> E<\/a> F<\/a> G<\/a> H<\/a> I<\/a> J<\/a> K<\/a> L<\/a> M<\/a> N<\/a> O<\/a> P<\/a> Q R S<\/a> T<\/a> U V W<\/a> X<\/a> Y Z<\/a><\/p>\n \u02be\u00e2lam al-mith\u00e2l<\/em><\/strong>\u00a0(v. mundus imaginalis<\/em>)\u00a0: mundus imaginalis<\/em>, monde imaginal<\/p>\n \u00ab The technical term that designates it in Arabic, \u02be\u00e2lam al-mith\u00e2l<\/em>, can possibly also be translated as mundus archetypus<\/em>, as long as it is not misunderstood. For it is the same word that is used to designate in Arabic the Platonic Ideas (interpreted by Sohravard\u00ee in terms of Zoroastrian angelology). However, when the term refers to the Platonic Ideas, it is almost always accompanied by this precise qualification: mothol<\/em> (plural of mith\u00e2l) afl\u00e2t\u00fbn\u00eeya n\u00fbr\u00e2n\u00eeya<\/em>, the \"Platonic archetype of light\". When the term refers to the world of the eighth climate, it technically designates, on the one hand, the archetypal images of individual and singular things; in this case it refers to the eastern region of the eighth climate, the city of J\u00e2balq\u00e2, where these Images subsist, pre-existing and pre-ordered to the sensible world. But on the other hand, the term also refers to the western region, the city of J\u00e2bars\u00e2, as the world or intermonde in which spirits are found after their presence in the natural earthly world, and as the world in which the forms of all the works we have done, the forms of our thoughts and desires, our presentiments, and our behaviors subsist. It is all this ensemble that constitutes \u02bealam al-mith\u00e2l<\/em>, the mundus imaginalis. [1]<\/a>\u00bb<\/p>\n \u02beaql<\/em><\/strong>\u00a0<\/strong>: \u00ab the equivalent of the Arabic word \u02beaql<\/em> is not ratio,<\/em> but intellectus, No\u00fbs. <\/em>[2]<\/a>\u00bb<\/p>\n Allegory<\/strong> (see symbol) :<\/p>\n \u00ab Allegory is a more or less artificial figuration of generalities and abstractions that can be perfectly known and expressed in other ways. [3]<\/a>\u00bb<\/p>\n B\u00e2t\u0323in<\/em><\/strong> (see esotericism; z\u0323\u00e2hir<\/em>) : esoteric<\/p>\n B\u00e2t\u0323in al-b\u00e2t\u0323in<\/em><\/strong>: the esoteric of the esoteric<\/p>\n Barzakh<\/em><\/strong>: in-between, intermediate see especially Corbin, La philosophie iranienne islamique aux XVIIe<\/sup> et XVIIIe<\/sup> si\u00e8cles<\/em>, p.31-37.<\/p>\n \u00ab This intermediary world, which is neither the pure intelligible world nor the sensible world, is designated as \u02be\u00e2lam al-mith\u00e2l<\/em>; it is the mundus imaginalis, a world that we have already proposed to designate as the world of the imaginary in order to differentiate it rigorously from the imaginary, the latter term meaning, regardless of what one does, synonymous with the unreal, whereas the \"subtle body\" is indeed an \"imaginary body\" (jism mith\u00e2l\u00ee<\/em>), but not at all an \"imaginary\" body. The term in-between is also used to designate this world, and in Sohravard\u00ee's theosophy of \"Light\" it takes on a precise technical meaning (something like \"screen\"). If the idea of hod\u00fbth dahr\u00ee<\/em>, in M\u00eer D\u00e2m\u00e2d's work, seems to us to open a way out of the dilemma that claims to confine the event to the question of whether it is myth or history, we can say that the autonomous existence of the imaginary world, in Sohravard\u00ee's work, opens exactly the same way out. Nevertheless, as we shall see, M\u00eer D\u00e2m\u00e2d will not dare to go so far as to assert the necessity of the autonomous mundus imaginalis<\/em>. [4]<\/a>\u00bb<\/p>\n <\/a><\/p>\n <\/a><\/p>\n Subtle body, spiritual body, body of resurrection <\/strong>:<\/p>\n \u00ab In short, meditation, which internalizes the transmutations accomplished during the real operation, generates the spiritual body, which is also a coincidentia oppositorum<\/em>. It penetrates into the intermediate realm, into the psychic realm of the subtle bodies, through the activity of the Meditating Imagination which, by transmuting into symbols the sensitive processes or events, itself puts into activity psychic energies that radically transmute the relationship between soul and body. It is then a state, says Shaykh Ahmad, where \"the bodies perceive by their very essence (bi-dh\u00e2ti-h\u00e2<\/em>) the thoughts that are thought in the celestial world as well as the Angelic Forms. Reciprocally, the Spirits, suspended in these bodies, perceive by their own essence the bodies and the bodily realities, for, when they want, their bodies become spirit, and their spirits, when they want, become body\". The meditated alchemical operation, or meditation operating alchemically, thus leads to the result whose formula is exactly the definition that we heard Mohsen Fayz give of the world of the barzakh<\/em> or mundus imaginalis<\/em>, as \"the world through which the bodies are spiritualized, and through which the spirits are corporalized\". And this is the perfect definition of the Land of H\u00fbrqaly\u00e2, as well as the definition of the Events that take place there, and to which this mystical Land lends its very substance. [5]<\/a>\u00bb<\/p>\n Da\u00eana\u00a0<\/em><\/strong>: personal angel, celestial self of the believer, hypostasis of the Mazdean religion.<\/p>\n \u00ab To summarize the few facts revealed above, we will say this: 1) On the one hand, in Zoroastrian Mazdaeism, Zervan is the infinite time of the Religion of Ohrmazd (Da\u00ean\u00e2,<\/em> Persian D\u00een<\/em>); this is the voice of Ohrmazd which eternally vibrates in the Light; she is the Wisdom or Divine Sophia, the \"robe\" and the eternal Time of Ohrmazd; she is also the one who, after death, presents herself to the victorious fighting soul of Mazdean, as his celestial Self, his Self of Light. Thus it is under the features of a Figure that reveals that of Eternal Time, that the soul incarnated on earth recognizes its partner or heavenly parhedron. 2) On the other hand, in the Corpus hermeticum, the Ai\u00f4n,<\/em> eternal time, is also presented as a hypostasis, as a Power of God identical to the Wisdom Sophia, the Soul of the active and creative world. And this one is the mother of the Anthrop\u00f4s,<\/em> that is to say of the regenerated mystery, having given birth to its \"immortal body\" (athanaton s\u00f4ma<\/em>). Now, precisely, this assurance of immortality is linked to the attainment, the obtaining of the daim\u00f4n paredros<\/em>, the \"Angel\" or heavenly partner, a free gift obtained through prayer and initiation - the parallelism is striking. Thus Zervan or Ai\u00f4n<\/em> respectively take on the figure of Personal Fate: in Mazdaism, in the guise of the angel Da\u00eana-Sophia<\/em>, simultaneously hypostasis of the Mazda religion, and personal \"angel\" of the Mazda believer; in Hermeticism, in the guise of the Agathos daim\u00f4n<\/em> simultaneously as a divine hypostasis and as daim\u00f4n paredros<\/em>, personal angel of each follower.[6]<\/a>\u00bb<\/p>\n Da<\/em><\/strong>\u02bfwat\u00a0<\/em><\/strong>: Convocation, Call of the First Intelligence in the pleroma<\/p>\n \u00ab Everything is rigorously transposed to the spiritual plane. More details. Where Swedenborg speaks of an Ecclesia<\/em> embracing all visible and invisible universes, all times of our history and metahistory, our Ismaili thinkers speak of da\u02bfwat<\/em>. The word literally means \"Convocation\", \"Call\". It is a call, a Convocation that began \"in Heaven\" with the Call addressed by the First Intelligence to all the original pleroma. Prophecy thus begins \"in Heaven\" and, following the \"drama in Heaven\" from which cosmogony originates, it is perpetuated on earth from cycle to cycle. The da\u02bfwat<\/em>, the Ismaili Convocation, is nothing other than the particular form taken by the Convocation or da\u02bfwat<\/em> eternal in this last period of our cycle or Ai\u00f4n<\/em>, the period of Mohammadian prophecy and the Im\u00e2mat<\/em> who succeeded it. In this sense, the da\u02bfwat<\/em> is in fact the Ismaili Ecclesia.<\/em> So let us remember essentially this: what is the purpose of this Convocation, this Call or da\u02bfwat<\/em>? It is the Call to taw\u1e25\u00eed,<\/em> the Call to recognize the Oneness and Oneness of the One Divine One. [7]<\/a>\u00bb<\/p>\n Double trap of the tashb\u00eeth<\/em> and the ta't\u00eel<\/em><\/strong> [8]<\/a> : <\/strong><\/p>\n \u00ab It reveals to us the secret of a soul that has reached quietude after having confronted the rigor of taw\u1e25\u00eed,<\/em> its double trap of the tashb\u00eeth<\/em> and the ta't\u00eel<\/em>, this double trap that is the haunting of the scholasticism of Islam: to escape the peril of assimilating the divinity to creatures only to relegate it to the state of abstraction. This trap that can only be avoided by accessing the esoteric taw\u1e25\u00eed.<\/em> [9]<\/a>\u00bb<\/p>\n \u00ab On the other hand, without the Im\u00e2mat,<\/em> any effort towards \u1e25aq\u00eeqat<\/em> is at a standstill, because this effort is then deprived of support and guidance, as well as of any term of reference that would allow it to pass safely between the two chasms of ta't\u00eel<\/em> and tashb\u00eeh<\/em> (i.e. between agnostic rationalism and naive anthropomorphism). [10]<\/a>\u00bb<\/p>\n \u00ab It is on the condition of being conscious of him that he will simultaneously avoid the double trap of tashb\u00eeh<\/em> and ta't\u00eel<\/em>, meaning anthropomorphism and agnosticism. On the other hand, if he rejects the Shia idea of the Im\u00e2m, whatever he does and says, he will in fact commit in his turn the fault of Ibl\u00ees;<\/em> he will inevitably fall either into the tashb\u00eeh,<\/em> by being mistaken about the meaning of the Names and divine attributes, or into the ta't\u00eel<\/em> which, in its vain effort to save divine transcendence, only substitutes an abstract monotheism for the naive monotheism of the tashb\u00eeh.<\/em> [11]<\/a>\u00bb<\/p>\n Er\u00e2n-V\u00eaj<\/em><\/strong>\u00a0: <\/strong>in medio mundi<\/em><\/p>\n \u00ab It is in Xvaniratha, in the center of the central keshvar,<\/em> that Airyanem Vaejah (pahlavi Er\u00e2n-V\u00eaj<\/em>), the cradle or seed of the Aryans<\/em> (= Iranians), is located. This is where the Kayanides, the legendary heroes, were created; this is where the Mazdean religion was founded, from where it spread to the other keshvars;<\/em> this is where the last of the Saoshyants will be born, who will reduce Ahriman to impotence, accomplish the resurrection and the existence to come. [...] The whole structure is thus ordered to this original center. Wherever in the positive geography we have to situate the early history of the Iranians - be it in the East in Central Asia or in the West in Azerbaijan - the mental process of recollection is the same: the Events happened and are remembered in Er\u00e2n-V\u00eaj<\/em>, that is, in the center that is at the same time the origin. The subject's presence at the center is not a situated presence, but a situational presence. In medio mundi<\/em>, the soul is free from the servitude of spatial coordinates. Instead of \"falling\", of having to situate itself in a prior space, it is the soul that \"spatializes\", that is to say, it is the origin, each time, of the spatial references and determines their structure. This is why we do not have here an empirical representation, but an archetypal figure. [12]<\/a>\u00bb<\/p>\n \u00c9sot\u00e9risme<\/strong> : \u00ab Esotericism: \"The word 'esotericism', understood in its etymological sense, designates, in the three branches of the Abrahamic community, a phenomenon creating between them a spiritual community, of which it is incumbent on philosophers to be the guardians, the maintainers, even if it is in reverse of the 'exoteric' forces that build the fa\u00e7ade of History. [13]<\/a>\u00bb<\/p>\n Fal\u00e2sifa\u00a0<\/em><\/strong>: Hellenizing philosophers<\/p>\n \u00ab There is no advantage in confusing and hiding what is original on either side. It is better to speak, as we have just proposed, of the cycle of wal\u00e2yat<\/em> as the cycle of Spiritual Initiation, and of the Awliy\u00e2 All\u00e2h<\/em> as \"Friends of God\" or \"men of God\". No history of Islamic philosophy will henceforth be able to pass over these questions in silence. They were not dealt with by the Sunni Kal\u00e2m<\/em> at its origin; they were beyond its means. They do not come from the program of Greek philosophy. On the other hand, many texts dating back to the Imams reveal certain affinities and crossovers with ancient Gnosis. If we thus take, from their origin, the blossoming of the themes of prophetology and im\u00e2mology, we will not be surprised to find them among the fal\u00e2sifa,<\/em> and above all we will not claim to dissociate them from their philosophical thought, under the pretext that these themes do not fit into the program of ours. [14]<\/a>\u00bb<\/p>\n Fiqh\u00a0<\/em><\/strong>(as opposed to \u02beirf\u00e2n<\/em> and \u1e25ikmat il\u00e2h\u00eeya):<\/em> Canon Law, Legal Science<\/p>\n \u00ab Hence, at first glance, it would seem that the situation is quite simple. On the one hand, there would be the spirituals who, faithful to the Essence of sh\u00ee\u02beisme, profess the entirety of Islam, namely its exoteric and esoteric; in a general way, all those who are designated as the \u02bforaf\u00e2,<\/em> the hokam\u00e2,<\/em> the mystics and the theosophists-philosophers. [...] And then, on the other hand, there would be those who, for one reason or another, fearing everything that passes for them to be \"philosophy\", stick to fiqh,<\/em> to canon law, as if it were the Islamic science par excellence, not to say exclusive. These are the foqah\u00e2,<\/em> the Doctors of the Law, those in whom their co-religionists have more than once denounced the paradox of doctors sh\u00ee\u02beites dropping the essential part of the teaching of their Im\u00e2ms. [15]<\/a>\u00bb<\/p>\n Fotowwat<\/em><\/strong>\u00a0(v. jav\u00e2nmard\u00ee<\/em>): companionship, spiritual chivalry<\/p>\n \u00ab The fotowwat<\/em> is the form that the relation of esotericism with social reality took in Islam. ...] the fotowwat<\/em> corresponds simultaneously to the Western idea of chivalry and to the idea of companionship. ...] We will essentially retain here that by extending beyond Sufism, the fotowwat<\/em> tends to sacralize all professional activities, to transform their gestures into as many liturgical acts. One enters the fotowwat<\/em> through an initiation ceremony, the ritual of which includes three modes of engagement between which the candidate chooses: commitment by the word given, by the reception of the sword or glaive, by the participation in the Ceremonial Cup. [16]<\/a>\u00bb<\/p>\n Gnosis <\/strong>:<\/p>\n \u00ab Gnosis is neither an ideology nor a theoretical knowledge contrasting with faith. A salvific knowledge by itself, its very content is addressed to a faith. It is wisdom and it is faith, Pistis Sophia. [17]<\/a>\u00bb<\/p>\n Haq\u00eeqat\u00a0<\/em><\/strong>: spiritual realization<\/p>\n \u00ab Finally, what the literalists of this world perceive is only the surface of what the esotericists perceive, and that is why the esotericists' \u1e25aq\u00eeqat<\/em> is not an allegorical truth, but the literal spiritual truth, that is to say, both spiritual, since it belongs to a higher realm, and literal inasmuch as it corresponds to the mode of being and the mode of perception that are proper to this higher realm. [18]<\/a>\u00bb<\/p>\n H\u0323aq\u00eeqat moh\u0323ammad\u00eeya\u00a0<\/em><\/strong>: Mohammadian Reality, Original or Primordial Prophetic Reality.<\/p>\n \u00ab The structure of the spiritual hierarchies is determined by the order of procession of the beings from \u1e24aq\u00eeqat mo\u1e25ammad\u00eeya<\/em>, the \"Primordial Mohammadian Reality\" as Reality initially established in the being, long mentioned already here and which will be mentioned again below. The terminal Figure of this \"Mohammadian Reality\" as the pleroma of the \"Fourteen Immaculate\" is the one who, in the order of Manifestation, is designated as the Twelfth Im\u00e2m, presently the Hidden Im\u00e2m. [19]<\/a>\u00bb<\/p>\n Hierohistory<\/strong> :<\/p>\n \u00ab The representations involved in the idea of cycles of prophecy and wal\u00e2yat<\/em> are given the name hierohistory,<\/em> as a history that does not consist in the observation, recording or criticism of empirical facts, but which results from a mode of perception that goes beyond the materiality of empirical facts, namely this perception of the suprasensible, the degrees of which were previously mentioned in gnosiology. [20]<\/a>\u00bb<\/p>\n \u00ab The data of historiosophy are those of a hierohistory: periodization sh\u00ee\u02bfite of the cycle of prophecy and the cycle of wal\u00e2yat<\/em> or spiritual initiation, a typology of prophets in Ibn \u02bfArab\u00ee, so many ways to thematize data that do not belong to what, in the West, is designated as a \"philosophy of history\", but to a historiosophy. [21]<\/a>\u00bb<\/p>\n H\u0323ik\u00e2yat\u00a0<\/em><\/strong>: both \"history\" and \"imitation\"<\/p>\n \u00ab What is striking, then, is that the idea of this quadri-unity, or rather this tri-unity whose unity is summarized in a fourth term designating the very thing that their tri-unity constitutes, is exactly the one that allows Shaykh Ahmad Ahs\u00e2'\u00ee to describe the process of \u1e25ikayat. Let us have in mind what I reminded us earlier: the term \u1e25ikayat connotes both the idea of recitation and imitation, because the Reciter imitates, reactivates by his very person the recited gesture. The shaykh says: \"Know that the Reciter (al-h\u00e2k\u00ee),<\/em> the recited gesture (al-mahk\u00ee),<\/em> and the one whose thing is recited (al-mahk\u00ee<\/em> an-ho, the hero to whom the recitation refers or the one whose thing is reported), these three things are in the act of Recitation (the \u1e25ik\u00e2yat,<\/em> the Recital) one and the same thing. Likewise the witness (the sh\u00e2hid,<\/em> the one who is present, contemplates), the thing he contemplates and is present to him (mashh\u00fbd),<\/em> and what he testifies about that thing (al-mashh\u00fbd alay-hi<\/em>) are, in the act of Testimony (shah\u00e2dat),<\/em> one and the same thing; there is plurality and difference only according to the point of view under which it is considered, and this is because the \u1e25ikayat<\/em> (the Mystical Recital) only becomes real once the mountain of selfishness itself (or egotism) has been abolished. So it is correct to say that the Reciter, the recited gesture and the hero of the narrative (the exemplary hero, \"imitated\") are one and the same reality. And this takes place in each being, according to its own measure. Meditate and meditate again !\"[22]<\/a>\u00bb<\/p>\n Hikmat il\u00e2h\u00eeya\u00a0<\/em><\/strong>: theosophia<\/em>, theosophy<\/p>\n \u00ab Finally then, taking into account that the Arabic term \u1e24ikmat<\/em> is not exactly translated neither by \"philosophy\" nor by \"theology\" and that on the other hand \u1e24ak\u00eem Il\u00e2h\u00ee<\/em> is the exact translation of the Greek \u0398\u03b5\u03cc\u03c3\u03bf\u03c6\u03bf\u03c2, perhaps the best translation of \u1e24ikmat al-Ishr\u00e2q<\/em> would be \"oriental theosophy\". [23]<\/a>\u00bb<\/p>\n H\u0323ojjat\u00a0<\/em><\/strong>: the proof, the guarantor, the Guide, the Witness<\/p>\n \u00ab\u00a0Il y a un double H\u0323ojjat<\/em>, un double T\u00e9moins, Guide, Garant. Sous un premier aspect, il y a un Guide ext\u00e9rieur\u00a0: c\u2019est le proph\u00e8te annonciateur devant les hommes qui ont besoin d\u2019un guide visible. Mais le sh\u00ee\u2019isme duod\u00e9cimain, vivant sous la direction de l\u2019\u201cIm\u00e2m cach\u00e9\u201d, oriente par essence vers le second aspect du H\u0323ojjat<\/em>\u00a0: le Guide int\u00e9rieur invisible, l\u2019Im\u00e2m int\u00e9rieur (H\u0323ojjat b\u00e2t\u0323ina, Im\u00e2m d\u00e2khil\u00ee<\/em>)\u00a0: lumi\u00e8re sacrosainte fulgurante qui s\u2019origine au Tr\u00f4ne, se l\u00e8ve \u00e0 l\u2019Orient de l\u2019\u00e2me, \u00e0 son supr\u00eame horizon, illuminant les \u201csens du c\u0153ur\u201d par lesquels le message proph\u00e9tique est entendu dans son sens \u00e9sot\u00e9rique qui est la wal\u00e2yat<\/em> des Im\u00e2ms ; proph\u00e9tie int\u00e9rieure secr\u00e8te (nobowwat b\u00e2t\u0323iniy\u00e2<\/em>), relative aux univers cach\u00e9s et aux choses int\u00e9rieures de l\u2019\u00e2me. L\u2019id\u00e9e du \u201cGuide int\u00e9rieur\u201d, bien loin d\u2019abolir la n\u00e9cessit\u00e9 de la proph\u00e9tologie et de l\u2019im\u00e2mologie, en est l\u2019accomplissement final ; elle est pr\u00e9cis\u00e9ment ce \u00e0 quoi initie l\u2019im\u00e2mologie. Le Guide int\u00e9rieur auquel achemine l\u2019int\u00e9riorisation de l\u2019im\u00e2mologie, est celui qui pr\u00e9serve le mystique de toute ivresse lucif\u00e9rienne. Avant l\u2019entr\u00e9e dans la Voie, le mystique est celui que vise le propos du Ve<\/sup> Im\u00e2m ; \u201cTu es encore plus ignorant des chemins du Ciel que des chemins de la Terre.\u201d La \u201cqu\u00eate de l\u2019Im\u00e2m\u201d \u00e0 laquelle est convi\u00e9 par cons\u00e9quent l\u2019adepte sh\u00ee\u02bfite, n\u2019est pas la rencontre d\u2019un guide connaissant les espaces du ciel astronomique. Un autre monde est vis\u00e9 ici, monde \u201ccorrespondant aux formes int\u00e9rieures, invisibles, lesquelles ne peuvent \u00eatre per\u00e7ues par nos sens physiques, mais par les sens spirituels\u201d.[24]<\/a>\u00bb<\/p>\n H\u00fbrqaly\u00e2<\/em><\/strong>\u00a0:<\/p>\n \u00ab\u00a0Quant au mot H\u00fbrqaly\u00e2<\/em>, la signification s\u2019en rapporte \u00e0 un autre<\/em> monde. Ce que l\u2019on d\u00e9signe par ce mot, c\u2019est le monde du barzakh<\/em> ou intermonde<\/em>. Il y a en effet le monde inf\u00e9rieur, le monde terrestre; c\u2019est le monde des corps mat\u00e9riels constitu\u00e9s des \u00c9l\u00e9ments, le monde visible aux sens. Et il y a le monde des \u00c2mes, qui est le monde du Malak\u00fbt<\/em>. Le monde du barzakh<\/em>, qui est le monde interm\u00e9diaire entre le monde mat\u00e9riel visible (\u02be\u00e2lam al-molk<\/em>) et le monde du Malak\u00fbt<\/em>, est un autre univers. C\u2019est un monde mat\u00e9riel autre<\/em>. Autrement dit, le monde des corps compos\u00e9s des \u00c9l\u00e9ments constitue ce que l\u2019on appelle le monde mat\u00e9riel visible. Le monde de H\u00fbrqaly\u00e2<\/em>, c\u2019est un monde mat\u00e9riel autre<\/em> (monde d\u2019une mati\u00e8re \u00e0 l\u2019\u00e9tat subtil, c\u2019est le mundus imaginalis<\/em>). Quant \u00e0 sa position, il est situ\u00e9 dans le huiti\u00e8me climat<\/em>. Son plan inf\u00e9rieur confine \u00e0 la surface convexe de la Sph\u00e8re des Sph\u00e8res, celle qui d\u00e9finit les directions spatiales. Il n\u2019est pas lui-m\u00eame dans une dimension ou direction de notre espace, puisqu\u2019il n\u2019y a rien au-del\u00e0<\/em> de la convexit\u00e9 de la Sph\u00e8re c\u00e9leste supr\u00eame qui d\u00e9finit les orientations\u00a0; ou plut\u00f4t elle n\u2019a pas d\u2019<\/a>A<\/h3>\n
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