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Fri Oct 19, 2012 12:29 pm by Admin
Tom Cheetham wrote:If we recognize the realm of the imaginal as the mediating world between the purely physical and the purely spiritual then the schism between them can begin to heal.
Matter need no longer be confused with the demonic/Daimonic.
Indeed, everything becomes material. What had been conceived as spiritual reality becomes the realm of subtle bodies, and there is a continuum from the dense to the subtle that corresponds to an intensification of being. It is possible for any of the beings belonging to the world of Light to become more real, more themselves, more individual and intense in their very being. We begin to suspect then that the true meaning of the word substance is fading from our consciousness. We tend to think of the spiritual as disembodied, diaphanous, even abstract. We set spirit on one side, and matter on the other, and increasingly only the material, the manipulable, has any real importance, any "substance."
But when priority is given to the imaginal, the dichotomy between substance and spirit collapses.
The spiritual is substantial. It is not disembodied. It is here and now. This is how we can reclaim a sense of the substantial presence and the concrete significance of human life. The "real work" for us is simultaneously a spiritual, ethical, and physical struggle. Like can only be known by like: this means that thought and being are inseparable, that ethics and perception are complementary. The form of the soul is the form of your world.
We can trace this substrate right back to the Paleolithic. In recalling the poetic or cognitive function of sympathy, Corbin is calling us to recover what the poet Gary Snyder calls the "mythological present." Snyder writes:
To live in the "mythological present" in close relation to nature and in basic but disciplined body/mind states suggests a wider-ranging imagination and a closer subjective knowledge of one's own physical properties than is usually available to men living (as they themselves describe it) impotently and inadequately in "history"-their mind-content programmed, and their caressing of nature complicated by the extensions and abstractions which elaborate tools are.... Poets, as few others, must live close to the world that primitive men are in: the world, in its nakedness, which is fundamental for all of us-birth, love, death; the sheer fact of being alive.... In one school of Mahayana Buddhism, they talk about the "Three Mysteries." These are Body Voice and Mind. The things that are what living is for us, in life. Poetry is the vehicle of the mystery of Voice.The universe, as they sometimes say, is a vast breathing body.
Tom Cheetham Green Man wrote:In Ibn `Arabi's cosmology, which was so crucial for Corbin, it is the Breath of the All-Merciful that unites the Cosmos, God, and Language into a single extraordinary animate system of perpetual descent and return.
For Ibn `Arabi, "[l]anguage is an articulation of the breath.... It is an image of the self and of the world outside the self."’ The imaginal world of the breath and human speech expresses the creative power of the divine form because the human self is "a unique articulation of the divine Breath." This Breath speaks itself as both the microcosm of the human self and the macrocosm of the cosmos.
Tom Cheetham Green Man wrote:...in what Corbin called a realized eschatology: that is, one that occurs right now.
Tom Cheetham Green Man wrote:Corbin devoted many pages to the work of Immanuel Swedenborg. For Swedenborg as for Corbin, the ego must be opened to the influx of its angel. It must be opened, that is, to the world beyond its narrow personal confines, toward its true Self. In Heaven, whether we achieve it in this life or in the next, the form of your world is what you are, just as in the Sufism of Najm Kubra. David Loy, an authority on Buddhism, writes of Swedenborg: "To be spiritual is nothing more than being open to, and thereby united with, the whole.... We are in heaven right now if our internals are open, according to Swedenborg, and nirvana is to be attained here and now, according to Sakyamuni muni Buddha."
Tom Cheetham Green Man wrote:A language is concrete, like Arabic, when the words are pregnant with itnages. Poetic language in any tongue can be concrete in this way. Image opens onto image, landscape onto landscape, stitching the inner and outer together and enacting the sympathies between beings by means of perceptions of the subtle relations that link all things. This requires subtlety and attention and perceptual skills that have atrophied in us from lack of use.
We have Freud and Jung to thank for taking seriously the procession of images, the theater of the life of the soul, for the "talking cure" that recognizes the power of language to transform, and for the amplification that extends our reach into the unknown places where our souls and the world interact. But, as James Hillman has argued for many years now, we need to move beyond the inner-directed emphasis of much psychotherapy to the complex and difficult task of working in that intermediate realm of the alchemical, of subtle bodies, where the geographies of nature and the landscapes of the human soul interpenetrate.
We have to learn to inhabit a world where the human and the more-than-human meet in mutual presence.
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