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Michael Noble Ascends to the Perfect Nature
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In this extended interview we discuss:
- Talismans as military technology in the post-Mongol Islamicate world,
- The concept of siḥr in Rāzī and its relationship to the talismanic science,
- The nuances of why certain practices, such as invoking the sun, are seen by Rāzī, not as ineffective, but still as ḥarām for Muslims (which is not immediately obvious),
- Reflections on Rāzī’s extraordinary open-mindedness, for instance in his countenancing the idea of multiple – perhaps infinite – worlds aside from this one,
- More reflections of Rāzī’s ideas about spiritual practices and Tasawwuf,
- Angelopmorphic transformation in Rāzī, explicated through his exegesis of Surah al-ṣāffāt (see primary works cited below),
- Some very esoteric prophetological speculations perhaps implicit but left unsaid in Rāzī’s tafsir,
- A discursus on Jung, Corbin, and Eranos,
- An irresponsible comparison between a spiritual exercise given by Rāzī in his tafsir and Plotinus’ ‘luminous sphere’ exercise from Enn. V.8.9 (on which see Episode 113 of the podcast),
- And a discussion of a passage in his tafsir where Rāzī gives a philosphically-cogent and religiously-soteriological theory of the efficacy of voces magicæ written in unknown scripts – perhaps the well-known charaktêres or similar glyphs.
Interview Bio:
Michael Noble is a postdoctoral researcher at the Ludwig-Maximilians Universität in Munich working on the Heirs to Avicenna project. His PhD research at the Warburg Institute resulted in a fascinating thesis, and now the fascinating book Philosophising the Occult: Avicennan Psychology and ‘The Hidden Secret’ of Fakhr al-Dīn al-Rāzī, published by De Gruyter.
Works Cited in this Episode:
Primary:
The works of Rāzī, as with so many Islamicate thinkers, are not for the most part available in critical editions. See Noble 2021, pp. 283-4 for the manuscript and printed primary sources used by Michael in his work on Rāzī.
- Surah al-ṣāffāt, ‘Those in Ranks’ or ‘Arranged in Rows’ (Qur’ān 37). The verses referred to are the cryptic opening ayât of this Makkan surah.
- Surah al-Ṭāriq (86:4).
Secondary:
- Henri Corbin. The Man of Light in Iranian Sufism. Omega, New Lebanon, NY, 1994.
- John Walbridge and Hossein Ziai. The Philosophy of Illumination: a New Critical Edition of the Text of Hikmat al-Ishraq with English Translation, Notes, Commentary, and Introduction. Brigham Young University Press, Provo, UT, 1999.
Peter Borah
August 30, 2021
This is a great conversation!
I’m fascinated by the bit about the different Names of God, and their possible connection to things like planets. It strikes me as very cognate with the Kabbalistic Names of God that are central to modern occultism. Do we know anything further about the Sufi traditions Rāzī is drawing on, and does this idea show up elsewhere in Islamicate writing?
Earl Fontainelle
August 30, 2021
Peter,
The ‘most beautiful names’ of God go back to the Qur’ān, where they are referred to as such in various places (e.g. 20:8, 7:180). Following on this, we have hadiths that make various claims about the names, and the idea that there are 99 of them goes back at least to a hadith transmitted by al-Bukharī. The names are generally taken to be the various Qur’ānic attributes of Allāh — the Merciful, the Subtle, the Commanding, etc etc. There are indeed many parallels with certain traditions within Kabbalah.
As you rightly note, these names become a big deal in Sufism. When we get to al-Būnī in the podcast we shall answer a lot of your questions. But the importance of the names in Islamicate culture generally goes way beyond Sufism. Check out the interview with Bink Hallum on magic squares, where the names are integrated into an astral-numerical-addressative talismanic practice which owes a lot to lettrist ideas, but which probably shouldn’t be called ‘Sufi’ (although ‘Sufi’ is always difficult to define!).
Peter Borah
August 30, 2021
Wonderful, thank you!