The Seba library treats Hurqalya in 8 passages, across 1 author (including Corbin, Henry).
Hurqalya, the alternate Earth, is an Imaginative universe that stands between two worlds, our sensory Earth and the intelligible universe of the Angels.
Corbin synthesizes Suhrawardi's and Ahsa'i's accounts to define Hurqalya as the ontologically autonomous imaginal interworld, the site of theophanic vision and the dwelling of Hermes as patron of all gnosis.
, Alone with the Alone: Creative Imagination in the Sufism of Ibn Arabi, 1969thesis
the paradisal Earth of Light, the world of Hurqalya, is an Orient intermediate between the 'lesser Orient,' which is the soul's rising to the highest point of its desire and consciousness, and the 'greater Orient,' which is the further spiritual Orient, the pleroma of pure Intelligences.
Corbin precisely locates Hurqalya within the vertical cosmological axis as the intermediate 'eighth climate' — the Climate of the Soul — positioned between psychic ascent and the supra-conscious angelic pleroma.
, The Man of Light in Iranian Sufism, 1971thesis
we recognize the mundus imaginalis, the autonomous world of the archetype-Figures, the Earth of Hurqalya sheltered by the battlements of the Throne which is the Sphere of Spheres, the climate of the Soul revolving around the heavenly pole.
Corbin explicitly equates Hurqalya with the mundus imaginalis and situates it architecturally beneath the Throne-Sphere, establishing its cosmological sovereignty as the domain of archetype-Figures encountered in visionary ascent.
, The Man of Light in Iranian Sufism, 1971thesis
the identification of the 'esoteric' Orient, that is to say of the suprasensory Orient, cosmic north, heavenly pole, is conditioned by the effective passing to the inner world, that is to say to the eighth climate, the Climate of the Soul, the Earth of Light, Hurqalya.
Corbin argues that access to Hurqalya is not geographical but transformative — it requires the interiorization by which the soul passes to the suprasensory Orient identified with the cosmic north and the heavenly pole.
, The Man of Light in Iranian Sufism, 1971thesis
The Abode-of-Hymns, the Earth of Hurqalya, the Heavenly Jerusalem, descend progressively in direct relation to the ascent of the man of light.
Corbin maps Hurqalya within a vertical symbolic homology linking Zoroastrian, Sufi, and Abrahamic cosmographies, showing that it descends to meet the ascending man of light along the microcosmic-macrocosmic axis.
, The Man of Light in Iranian Sufism, 1971supporting
Hurqalya, 11, 23, 39, 42–44, 46, 57, 80–81, 102, 106, 132
The index entry for Hurqalya in The Man of Light reveals its extensive and structurally central recurrence across the entire work, co-located with entries for the Imam as pole, the mundus imaginalis, and active Imagination.
, The Man of Light in Iranian Sufism, 1971supporting
the flames of the aurora borealis that are visualized in the Columna gloriae as composed of all the particles of Light reascending from the infernum to the Earth of light, the Terra lucida, itself situated, like the paradise of Yima, in the north, that is, in the cosmic north.
Corbin traces the Manichaean and Zoroastrian precursors of Hurqalya — the Terra lucida and paradise of Yima — establishing the cosmic north as the archetypal address shared across Iranian religious cosmographies.
, The Man of Light in Iranian Sufism, 1971supporting
I was in the imaginal world that Henry Corbin describes in his eloquent commentaries upon the Sufi masters
Harold Bloom's preface offers a firsthand phenomenological attestation to the experiential reality of the imaginal world Corbin associates with Hurqalya, framing the concept within depth-psychological autobiography.
, Alone with the Alone: Creative Imagination in the Sufism of Ibn Arabi, 1969aside