heart space is now streaming everywhere:
open.spotify.com/album/5wtQs1HOdXStKdlNI7pF88

“Open up!
To whom? Who are you?
I want to go into your heart.
That’s a narrow space you want to enter!
What of it, even if I barely survive! You’ll seldom have cause to complain of my jostling! I want to tell you of wonders now!
Oh, it’s you, is it, Lady Adventure?” (Wolfram’s Parzival IX.433).

--------

The openness thus originating is akin to a forest clearing or perhaps a tomb. . . . Light can stream into the space, into its openness, and let brightness play with darkness in it. But light never first creates openness. Rather, light presupposes openness - an openness caused by a “piercing of the veil“: a pierce-a-val, a Perceval, a Parzival, a Perseus…

The vitality of becoming-in-matter gives way to the epekteinomenal unfoldment of being-in-time. This piercing of the heart leaves in its wake either a wound or a “heart space” - a Grail that can be filled with the light of being.

--------

As Sufi mystic Henry Corbin has expressed in his writings, the key to navigating such fraught circumstances is hermeneutics, “the art of Understanding":

‘….Henry Corbin is traveling in wider circles than most Heideggerians. His grasp of hermeneutics and of the phenomenology that it makes possible springs not only from the undoubted originality of Heidegger or Husserl, but from far older, traditional conceptions of Sufism and Shi’ism. Seyyed Hossein Nasr, who taught with Corbin in Teheran for many years writes,

“Corbin...used to translate ‘phenomenology’...to the Persian speaking students as kashf al-mahjub, literally ‘rending asunder of the veil to reveal the hidden essence,’ and considered his method...to be spiritual hermeneutics as understood in classical Sufi and Shi’ite thought.” (Nasr, p. 26, n. 13).

It is through a combination of force of will and the power of love that the mystic pierces the veil, anchors his own hermeneutical frame in the imaginal realm, and there establishes novel archetypal patterns from which material forms flow. Miracles and synchronicities, in this context, result from channeling spiritual power into matter, transcending the apparent cause-and-effect dimension. This 'willpower of the heart' is known in Arabic as himma.

Without doubt Heidegger provided the foundation for a bridge between Western philosophy and Islamic theology, but Corbin crosses it without hesitation to move into a more spacious world. He emphasizes that to use the key that Heidegger provided by no means requires us to adopt his mode of presence. “In Heidegger, arranged around this situs is all the ambiguity of human finitude characterized by ‘Being-towards-death.’” But “this connection to the world, the pre-existentiell philosophical option...is itself a constitutive element of the Da of Dasein,” which we need not take as our own. Once we have truly realized this and become conscious of our unconscious “decision” and therefore of our freedom to decide otherwise, the real meditation on our situation can begin: “From then on there is only to grasp as closely as possible this notion of Presence. To what is human presence present?”

For the spiritual philosophers of Islam, “the presence that they experience in the world...lived by them, is not a Presence of which the finality is death, a “being-towards-death,” but a “being-towards-the-other-side-of-death...” It is the world of the imaginal that opened the way towards horizons that Heidegger “had not foreseen.”’

Quoted text above sourced from: henrycorbinproject.blogspot.com/2008/09/on-heidegger.html