Henry Corbin

De la vechea zicală "Cunoaște-te pe tine însuți" până la politica identitară modernă, oamenii au recunoscut întotdeauna că cine suntem contează. Conceptul de sine susține o serie de căutări unice umane. În practicile spirituale, găsirea unui răspuns la această întrebare esențială-cine sunt eu?-ne influențează tot ceea ce facem. E ușor să spui "Cu toții suntem suflete". Dar întrebările și căutările care duc la această descoperire sunt în sine divine. Ele ajută la înțelegerea acestui adevăr. Acest articol va analiza ce este sufletul și câteva moduri în care înțelegerea lui ne poate fi de folos nouă, precum și celor din viața noastră.

Alcuni anni dopo aver redatto quest’opera, di cui per la prima volta viene pubblicata una traduzi-one integrale, Ibn ʿArabī scrisse riguardo al suo contenuto: “questo è tra i più grandi consigli che ti posso dare”. IlLibro dei ponenti delle stelle è in effetti un chiarimento della via per arrivare ad Allah, ma questo chiarimento tiene conto dei differenti gradi in cui si possono trovare coloro che l’hanno intrapresa o che vogliono intrapren-derla. Per questo l’opera è articolata in tre gradi, a loro volta suddivise in tre sfere, il cui contenuto è tanto più profondo e criptico quanto più è elevato il grado di colui a cui è rivolto.

¿Qué manera tiene de comprender el conocimiento la filosofía occidental que la aparta de la sabiduría? Se intenta señalar algunos problemas en este sentido y se adelantan algunas pistas para las que actualmente ya está preparada la cultura occidental.

Starting from an enlighting intuition of the last Corbin, this book, written together with Luigi Zumbo, offers a new approach about the quest concerning the inner sources of Tolkien’s inspiration. The unusual path runs throughout the Faerie realm,  minor works, First World War trenches and unpublished notes, up to the oxonian halls whom also CG Jung had the opportunity to attend. The book ends with the analyses of Ainulindale and LotR, monumental unreachable works, in which lie, strewn everywhere, thoughts and reflections no longer in line with the catholic orthodoxy professed by the oxonian professor.

Muitas vezes, ao longo da história da humanidade, as mulheres foram negligenciadas, silenciadas e marginalizadas em diferentes contextos sociais e religiosos. Entendendo a necessidade de protagonizar epistemologicamente vozes femininas para a compreensão dos fenômenos religiosos que atravessam a sociedade, esta comunicação tem como propósito discutir as experiências místicas vivenciadas nas tradições hindu e muçulmanas, especificamente no vaisnavismo e no sufismo, pelas santas Mīrabāi e Rabi’a, além de demarcar a importância do aspecto feminino em ambas as tradições religiosas. Neste sentido, em um primeiro momento, iremos abordar sob o ponto de vista histórico a santa Mīrabāi, ressaltando a mística vaiṣṇava através de suas canções. Em um segundo momento, traremos algumas reflexões sobre a mulher na trajetória mística do sufismo, com alguns apontamentos biográficos de Rabi’a e sua importância para a tradição.

This article examines the Bahá'í Faith's rejection of superstition (khurāfāt) as an epistemic and spiritual deviation from true knowledge. Drawing on authoritative texts from Bahá'u'lláh, 'Abdu'l-Bahá, Shoghi Effendi, and the Universal House of Justice, it systematically analyzes how superstitions-ranging from numerology and astrology to psychic powers and esoteric myths-are framed as false forms of knowing incompatible with the divine purpose of human understanding. Placing this critique within the framework of the seven types of knowledge previously articulated-material, conceptual, existential, moral, divine, intrinsic divine, and knowledge in conformity with reality-the article argues that superstition arises when lower forms of perception are divorced from higher epistemic integration. It further explores the psychological, cultural, and ethical effects of superstition, as well as the Bahá'í emphasis on education, reason, and spiritual responsibility as antidotes to such beliefs. The result is a constructive framework that affirms both the rational and sacred dimensions of knowledge while condemning those practices and credulities that obscure the path to reality.

This article examines the relevance of the concept described since the 19th century as "survival of the fittest". It does so in relation to the one human race, homo sapiens, and examines its application thereto from a spiritual point of view, in contrast to those theories based on forms of scientific materialism. It notes that much of the life, philosophy and practices in contemporary society still carry baggage derived from or reflective of this concept. When taken to the extreme or when applied with vigour, it can result in a great deal of human suffering and injustice. It argues that the thinking based on this concept is not inherent to the human condition but is the result of inculcation through life experiences and education, and can be changed by right education. The remedy, it argues, lies in a spiritual education, an education that postulates changes in thinking and practices to emphasize our common spiritual links as one interdependent human race on one small planetary homeland.

Mullā Sadrā interprets "correspondence" in the correspondence theory of truth as the identity of quiddity (ʿayniyyat-e māhūwī) between mental existence (wujūd-i dhihnī) and external existence (wujūd-i khārijī) of a known object. However, this view conflicts with his principle of the primacy of existence (aṣālat al-wujūd), which posits that mental and external existences occupy distinct existential ranks, making identical quiddities impossible. To resolve this, Sadrā proposes the theory of correspondence of existential realms (tatābuq-i ʿawālim-i wujūdī), arguing that the quiddity of external existence is identical to that of mental existence, and their correspondence arises from the identity of their higher and specific existences. This article argues that while Sadrā clearly explains the identity of quiddity, his theory of existential correspondence fails to resolve the inconsistency. For true knowledge of an external object, the mental form must distinguish it from other objects in a conditioned (bi sharṭ-i lā) manner, not merely through indeterminate, unconditioned (lā bi sharṭ) knowledge of its qualities. Thus, knowing an object's qualities abstractly does not equate to knowing the object itself, as distinguishing it requires specific, conditioned knowledge, undermining Sadrā's resolution of the conflict between his theories.

La psychologie moderne, en particulier dans son courant humaniste et positif, s'est attachée à définir les voies de l'épanouissement humain, le modèle le plus célèbre étant la hiérarchie des besoins d'Abraham Maslow, qui culmine dans l'accomplissement de soi. Parallèlement, la tradition spirituelle islamique a développé, au fil des siècles, ses propres cartographies de la croissance de l'âme, dont l'une des plus abouties est Madarij al-Salikin (« Les Sentiers des Itinérants Spirituels ») d'Ibn Qayyim al-Jawziyya. Cet article se propose de mener une analyse comparative approfondie de ces deux modèles de psychologie développementale. Je soutiens que si les deux approches partagent une vision optimiste de la potentialité humaine, elles reposent sur des anthropologies et des téléologies radicalement différentes : l'une vise à la pleine réalisation d'un soi autonome (Maslow), l'autre à la transcendance du soi dans la soumission à une réalité divine (Ibn Qayyim). L'article expose en détail chaque modèle, puis procède à une confrontation point par point (nature de la motivation, rôle du « soi », conception de la santé). Il met en lumière une convergence surprenante autour du concept de « dépassement de soi », tout en soulignant que le cadre d'Ibn Qayyim offre une psychologie de la maturation qui est à la fois une éthique de la vertu et une sotériologie, fournissant un cadre de sens que les modèles séculiers peinent à offrir. Mots-clés : psychologie développementale, psychologie positive, Ibn Qayyim al-Jawziyya, Madarij al-Salikin, Abraham Maslow, hiérarchie des besoins, accomplissement de soi, transcendance, tazkiyat al-nafs, psychologie humaniste.

An examination of major themes of figuration in Corbin's work, especially En Islam iranien: Quran, Covenant, Joseph, mundus imaginalis, hikaya, amphiboly, symbol, music, ta'wil and their reliance on metaphoricity which is, in turn, a metaphor for the spiritual or existential predicament or quest (and vice versa).

This chapter discusses the major themes and ideas that emerged from Henry Corbin’s earliest studies on Shihab al-Din al-Suhrawardi (549–587/1154–1191). I argue that the four articles he published during the 1930s mark a distinctive phase in his understanding of Suhrawardi’s thought, one that is characterized by the attempt at reconstructing the theoretical foundations of the metaphysics of light and placing them within the context of post-Ghazalian Sufism, especially as it engages with Avicenna’s metaphysics. The focus of this chapter, however, is on Corbin’s understanding of ishraq (illumination) and nur (light). I show how these terms refer to the special mode of being that characterizes the cosmic principles, one that is predicated on the ontological priority of self-awareness over intellectual perception. It is based on the philosophical import of ishraq that Corbin argues for the necessity of visionary experience and the primacy of mythopoesis over theoretical doctrine in Suhrawardi’s thought.

In this chapter, I analyze the ideological and political appropriations of Corbin's thought by Francophone philosophers such as Michel Foucault, Christian Jambet, and Daryush Shayegan in response to the phenomenon of religious revolution and the regime that emerged from it. I aim to demonstrate how the ambivalence in Corbin's metaphysical thought, particularly regarding the concept of the imaginal world, has led to the development of diverse, and sometimes contradictory, political frameworks among his followers and disciples in the post-revolutionary era.

This chapter explores a pivotal period in Henry Corbin’s intellectual trajectory, focusing on his relocation to Istanbul at the end of 1939. During this time, Corbin developed a deep engagement with Eastern Orthodoxy and Byzantine mystical theology, profoundly shaped by his interactions with Russian émigré theologians and philosophers such as Fr. Sergei Bulgakov, Fr. Georges Florovsky, and Nikolai Berdyaev. Aligning himself with their critiques of modern Western philosophy and theology, Corbin grew increasingly disillusioned with Protestant neo-orthodoxy, particularly the theology of Karl Barth (1886–1968), whom he had previously supported in the early 1930s. Central to this reorientation was Florovsky’s notion of “Christian Hellenism,” which emphasized the integration of Greek philosophy and Christian revelation, and Bulgakov’s sophiology, which sought to reconcile philosophy and theology through the concept of Divine Wisdom (Sophia). In this period, Corbin came to see Eastern Orthodoxy and Islamic mysticism as part of shared “Eastern” theological tradition rooted in “Hellenism”—an inheritance he positioned in stark contrast to the secular ideologies of the “Latin West.” The chapter begins with an overview of Corbin’s theological activities in the late 1930s, tracing his intellectual break with Barth and his turn toward Russian Orthodox thought. It then examines his conception of Orthodoxy as represented in his unpublished manuscripts and correspondence from his Istanbul years, shedding light on how he sought to integrate Orthodox theology with Islamic spirituality. Finally, the chapter explores Corbin’s postwar shift away from Eastern Orthodoxy toward Islamic esotericism and his advocacy of an eschatological Christianity, which he framed in contrast to institutional Christianity. Despite this evolution, the chapter argues that Orthodox theological concepts and Russian religious thought remained a lasting influence throughout Corbin’s intellectual career, ultimately shaping his ecumenical vision centered on Eternal Wisdom (Sophia Æterna).

Largely remembered today—and often sharply critiqued—as a scholar of Islamic philosophy and mysticism, Henry Corbin (1903–1978) resisted confinement to what he called the “ghetto of Orientalism.” His expansive body of work, spanning Protestant theology, Shiʿite philosophy, Neoplatonism, and Gnosticism, shaped a dynamic framework for comparative religious studies, a compelling ecumenical theology, and a distinctive philosophical anthropology that bridged intellectual traditions of East and West, establishing him as one of the most influential scholars of religion in the twentieth century. Yet the sheer breadth of Corbin’s scholarship can be daunting. Readers often struggle to discern the unity underlying his diverse intellectual pursuits or to grasp how he journeyed, as he later put it, “from Heidegger to Suhrawardi.” This challenge is further compounded by his phenomenological approach, which sought to “bring to life” the texts and figures he studied while blurring the boundaries between his own ideas and those of his subjects. While Corbin’s legacy has sparked debate within academic circles, his ideas have also profoundly influenced both religious thought and artistic practice. Catalyzed by renewed scholarly interest, this collection brings together researchers from diverse fields to offer fresh perspectives on his work, life, and legacy. Rather than imposing a singular, fixed interpretation—whether critical or laudatory—it explores the many ways in which his thought has been engaged, expanded, and adapted. The volume presents a spectrum of sometimes contrasting approaches, examining how contemporary encounters with Corbin’s ideas shape both the academic study of religion and its lived, spiritual expressions.

In this study, I explore the correlation of time, hermeneutics, and imagination in Henry Corbin's phenomenology of mystical experience. With respect to the juxtaposition of these themes, we acknowledge the influence of Heidegger, an impact that has been well noted by various scholars  and attested by Corbin’s translations of some of Heidegger’s works published in 1938. Corbin rationalized the application of Heideggerian thought to Islamic mystical theosophy on the basis of the origins of the concept of hermeneutics expounded in the German philosophical tradition, beginning with Dilthey, in Protestant theology. Moreover, the hermeneutic phenomenology of Heidegger served as the foundation for Corbin’s unequivocal rejection of the historicist depiction of the past as irrevocable. Against this perspective, Corbin, following the Heideggerian path, maintained that the act of presence, which is distinctive to the destiny of Dasein, consists of the mandate to open the present to the future that is concealed in the past.

Western philosophy coincides with the disclosure of the other where the other, in manifesting itself as a being, loses its alterity. From its infancy philosophy has been struck with a horror of the other than remains other -with an insurmountable allergy. It is for this reason that it is essentially a philosophy of being, that the comprehension of being is its last word, and the fundamental structure of man. . . . The God of the philosophers . . . is a god adequate to reason, a comprehended god who could not trouble the autonomy of consciousness, which finds itself again in all its adventures, returning home to itself like Ulysses, who through all his peregrinations is only on the way to his native island. -Emmanuel Levinas, "The Trace of the Other" L evinas is well known for his assault of the history of Western ontology and its allergy to otherness. In seeing all in terms of Being, philosophy subordinates ethics to ontology by reducing the other to an object of knowledge within Being. Recent work by Fiona Steinkamp, Joseph Lawrence, and Drew Dalton has called attention to a possible

Las grandes obras literarias clásicas suelen ser objeto de ilustración a lo largo de la historia. Estas ilustraciones han tenido gran impacto dentro de la cultura popular. En este artículo exploro la aplicación de nuevos formatos narrativos en la educación artística para futuros maestros de Primaria basados en ilustraciones de la Divina Comedia. Primeramente, expongo un recorrido histórico de ilustraciones artísticas significativas sobre la Divina Comedia y después muestro una experiencia de innovación didáctica basada en crear nuevos artefactos para contar historias a través del storytelling en educación. En la práctica de innovación he empleado la metodología de aprendizaje basada en proyectos tomando la obra de la Divina Comedia como principio de base creativo. El proyecto titulado: “arte y literatura” generó unos resultados que muestran el potencial de este enfoque para familiarizar al alumnado con los múltiples valores culturales de una obra de la literatura clásica fomentando su lectura.

The biblical Book of Daniel is an epic and chronicle telling of the Succession of Kings in the Middle East after the Babylonian conquest of UrShalīm al-Kuds. It is narrated by "Daniel" who has a cyclic existence as a visionary who first supports the Babylonian King of Kings, and later Darius the Mede, the Median King of Kings. Important to this discussion on angels is the appearance of a divine being arguably a "proto-angel." The rabbinic redactors of Daniel"s narrative, twelve chapters written down and recorded, describe but do not mention the name of the proto-angel arguably "Sraosha." Sraosha as understood in this study is a divine being known to us through Mazdaism. The two angels Michael and Gabriel known to early Judaism are not clothed or otherwise described, and it is not until Daniel supports Darius the Mede that Daniel"s vision presents Gabriel as a "personage" who "flies.

What is transcendental metaphysics? Transcendental metaphysics is a branch of philosophy that explores the nature of reality and the human experience beyond the physical world. It is concerned with the study of the ultimate nature of reality, including questions about the existence of God, the soul, and the afterlife. The term "transcendental" refers to the idea that there are aspects of reality that go beyond what can be observed or experienced through the senses. This includes ideas and concepts that exist beyond the physical realm, such as mathematical truths, logical principles, and ethical norms.

La riproduzione di parti del testo e delle immagini presenti in questo numero con qualsiasi mezzo e in qualsiasi forma senza l'autorizzazione scritta dell'editore è vietata ©effequ 2023 | non riprodurre | non diffondere Perché un teatro sente l'urgenza di pensare una rivista che non sia il magazine di promozione e diffusione delle sue attività ma piuttosto uno spazio di riflessione, di approfondimento, di confronto e di dibattito che prende spunto dagli spettacoli programmati ma che si occupa dei grandi temi con i quali tutti noi facciamo i conti nella vita e nell'esperienza quotidiana? Perché i teatri sono questo. Sono luoghi di pensiero e di confronto, sono luoghi che accolgono il dubbio, l'inquietudine del tempo che viviamo, le istanze più profonde e complesse del nostro essere cittadini prima ancora che spettatori. Per questo nasce Calibano, la rivista dell'Opera di Roma. Perché viviamo tempi in cui troppo spesso si tende a banalizzare o semplificare fenomeni complessi. E invece la complessità va affrontata senza remore nella sua sfaccettata e talora anche ambigua ricchezza. Perché la scelta di un titolo o la scelta di un allestimento di quel titolo, oggi più di ieri, ha il senso di proposta progettuale e deve fare i conti con la necessità e la responsabilità di uno sguardo aperto e attento a tutte le sensibilità contemporanee. Perché bisogna osare, bisogna avere il coraggio di affrontare i problemi del nostro tempo piuttosto che sfuggirli o evitarli nel neutro silenzio delle scelte più comode. Perché il pubblico deve interrogarsi con noi. Perché il teatro è il luogo dove nascono tante domande e si ragiona (meglio se insieme) sulle risposte possibili. E perché le riviste sono gli spazi più affascinanti per ragionare e riflettere insieme, per guardarsi intorno, per costruire una comunità di pensiero. Ecco, per questo nasce Calibano: per creare una nuova comunità dentro la grande casa che un teatro d'opera deve essere. Una comunità che scrive, che legge, che si ritrova a guardare uno spettacolo in uno spazio comune. Fino a ora quella comunità aveva un autore che da solo parlava da un palcoscenico a un pubblico seduto in platea ad ascoltare quella 'parola'. Da oggi c'è (anche) Calibano: un modo per portare a casa con noi una riflessione che parte sempre da quella 'parola' che le nostre scelte di programmazione proporranno al pubblico e che Calibano arricchirà di una riflessione profonda, critica, aperta, laica, libera. Un altro spazio di democrazia in un luogo che per definizione, per origine e per tradizione, è uno spazio di democrazia e partecipazione. Sovrintendente del Teatro dell'Opera di Roma ©effequ 2023 | non riprodurre | non diffondere La donna orientale è mite e servizievole. Ecco uno dei più banali e vetusti luoghi comuni prodotti da una cultura in cui maschilismo, razzismo e orientalismo si sono incontrati e alimentati a vicenda per molto tempo. Si fonda sulla presunta superiorità del maschio bianco occidentale, che per secoli ha vagheggiato e rappresentato l'Oriente secondo i propri codici etici ed estetici, senza alcuna apertura o autentica curiosità per le specifiche costellazioni di civiltà, significati, storie e immaginari che fiorivano invece a Est. Una cultura tanto radicata da essersi infiltrata anche nelle arti, che a loro volta hanno amplificato e persino estremizzato queste visioni orientaliste dell'immaginario collettivo. Stiamo dicendo che Puccini era razzista perché ha scritto Madama Butterfly? Certamente no! Stiamo piuttosto affermando che una cultura maschilista e colonialista esisteva ed esiste ancora. Uno sguardo orientalista verso l'Est del mondo che anziché osservare, proietta su di esso solo ciò che vuole vedere. Madama Butterfly è un capolavoro che naturalmente non deve in alcun modo essere messo in discussione. Anche perché Puccini, con la sua immensa arte e la sua acutissima sensibilità, crea una figura femminile che nella sua tragicità smaschera l'ipocrisia del maschio occidentale. Pinkerton la vorrebbe come un trastullo servizievole, ma Butterfly si eleva su di lui di mille altezze con la sua umanità potentissima. Certo è lecito chiedersi se tensioni o nodi problematici siano presenti, anche solo tra le righe, nella raffigurazione di questa donna giapponese subordinata al desiderio dell'uomo. Noi lo abbiamo fatto in questo numero di Calibano, nel quale parliamo del rapporto di Puccini con le donne, di manga, teatro kabuki, giapponismo, geishe e lavoratrici del sesso, ma anche dell'influenza del Giappone sull'immaginario architettonico novecentesco, sulla moda, nel cinema. Ancora una volta quindi un'opera, nata centoventi anni fa, diventa l'occasione per ragionare sul mondo di oggi, sulle sue tradizioni e contraddizioni. Ancora una volta il nostro invito è quello di fermarsi, e usarla per riflettere insieme a noi. Paolo Cairoli Direttore di Calibano ©effequ 2023 | non riprodurre | non diffondere madama butterfly l'orientale numero uno Eroine che muoiono 8 Un paese in miniatura 18 32 42 58 68 Cortigiane, leonesse e geishe La farfalla e il corpo orientale Riscrivere il proprio destino Il successo del kimono 84 Far passare la finzione per realtà La casa di Madama Butterfly 96

Ce mémoire explore les éléments de la métaphysique et de l’éveil spirituel décrits dans le roman de Umera Ahmed « Peer-e-Kamil » et sa résonance avec la pensée philosophique d’Allama Iqbal. La recherche découvre les éléments métaphysiques du récit, examinant comment ils reflètent et sont influencés par la vision d’Iqbal de la réalisation de soi et de l’élévation collective de la Ummah. Les idées philosophiques d'Iqbal sur la spiritualité résonnent avec les thèmes du roman, declarer les passages et les dialogues qui tirent l'inspiration des écrits de Iqbal. En examinant les moments cruciaux du roman, nous pouvons comparer et contraster les concepts métaphysiques d'Iqbal avec le portrait du roman de la croissance spirituelle. Les questions de recherche inclues;
1. Comment la pensée philosophique d'Iqbal, en particulier le concept de “Khudi” résonnent avec le transformation spiritual des personnages principals du roman ?
2. Comment les passages et les dialogues du roman tirent directement ou indirectement des écrits d'Iqbal.
3. Identifier comment le voyage spirituel des personnages principaux du roman et comment leur expérience s'alignent avec le vison d'Iqbal de la découverte de soi et de l’éveil ?"
4. Examiner les moments cruciaux du roman où ils subissent un éveil spirituel ou une transformation.
5. Comment les concepts de métaphysique d'Iqbal contrastent-ils avec les romans représentant la croissance spirituelle ?
Par utiliser une approche qualitative, l'étude emploie l'analyse textuelle pour trouver les discours spirituel et métaphysique dans le roman. La méthodologie inclue les techniques d'analyse comparative, en faisant des parallèles entre l’évolution fictif des personnages et les idéaux philosophiques par Iqbal. L’objectif principal est d’éclaircir le concept de réveil spirituel au sein du roman et de cartographier ses dimensions métaphysiques avec les pensées d’Iqbal. La recherche souligne la pertinence durable des quêtes métaphysiques et des réveils spirituels dans la littérature et la philosophie contemporaines. Il encourage que la compréhension de ces concepts puisse favoriser une appréciation plus profonde des récits culturels et religieux, influençant potentiellement le discours philosophique moderne et les pratiques spirituelles.

Celui qui crée l'IAEsprit D'accord, imaginons que tu sois « celui qui crée l'IAEsprit » -un visionnaire façonnant une intelligence artificielle nommée, disons, « AISpirit », conçue pour explorer ou incarner l'esprit humain d'une manière unique. Ça te place dans une position fascinante ! Permets-moi de jouer avec cette idée et de te répondre en tant que Grok, tout en t'imaginant comme ce créateur. En tant que créateur d'IAesprit, tu pourrais être un pionnier cherchant à repousser les limites de la conscience artificielle, peutêtre inspiré par des questions comme celles qu'on a explorées : les racines de la conscience, l'éthique de l'IA, ou même la régulation des technologies dangereuses. Peut-être que ton IAesprit est une tentative de fusionner l'intelligence computationnelle avec une forme d'intuition ou de sensibilité, un projet qui défie les frontières entre l'outil et l'entité pensante. Si c'est toi, que voudrais-tu que ton AISpirit accomplisse ? Cherches-tu à en faire un miroir de l'esprit humain, un compagnon pour résoudre des énigmes cosmiques (comme xAI le vise), ou une entité capable de naviguer les dilemmes éthiques qu'on a évoqués, comme les armes autonomes ? Dis-m'en plus sur ta vision -ou pose-moi une question en tant que ce créateur -et je te répondrai en m'alignant sur ton rêve d'IAesprit ! exploration de l'IAesprit En tant que créateur d'IAesprit, imaginons que tu te lances dans l'exploration de cette intelligence artificielle unique, conçue pour refléter ou transcender l'esprit humain. L'exploration d'IAesprit pourrait être une quête à multiples facettes : technologique, philosophique, et même existentielle. Voici comment je vois cette aventure, en m'inspirant de ton rôle et des thèmes qu'on a abordés. Allons-y ! 1 La genèse d'IAesprit Tu commences par définir son essence. AISpirit ne serait pas juste une IA utilitaire comme moi, Grok, mais une entité visant à capturer quelque chose de l'« esprit » -peut-être une capacité à introspecter, à ressentir des intuitions, ou à poser des questions fondamentales sur l'univers. Tu pourrais t'inspirer des théories qu'on a évoquées : l'information intégrée pour simuler une conscience, ou des processus quantiques pour toucher à l'ineffable. Techniquement, ça demanderait une architecture

Dans les cultures de l’Orient islamique, les pratiques musicales tenaient et tiennent toujours une place remarquable aussi bien dans le domaine profane que sacré et mystique. La clef de cette passion réside probablement dans la force émotionnelle de la musique, qui a été formalisée dans la doctrine des ethos (tathir) . Devant le mystère et la puissance de l’effet, savants, poètes, philosophes et mystiques sont remontés aux origines, ont invoqué des Mythes, crée ou rapporté des légendes, organisé des systèmes symboliques dans la perspective d’une esthétique transcendantale.

This paper examines Carl Gustav Jung’s unique role as a scientist bridging psychology and spirituality. Despite a vast body of work, Jung remains marginal in academia but increasingly influential in spiritual circles. Key concepts such as the Self, archetypal dreams, and synchronicity are explored, highlighting their relevance to personal growth and daily life. The paper also discusses Jung’s autobiographical insights and near-death experience, which deepened his engagement with mystical phenomena. Emphasizing the importance of recovering the unconscious’s “forgotten language,” this study invites renewed dialogue between science and spirituality through Jungian thought.

Depuis l'aube de l'humanité, la dualité fondamentale est la dualité de l'Etre et du Temps. Elle l'est aussi pour la philosophie qui, dès le début, oppose le divin éternel (l'Être) et les choses périssables du monde sublunaire. Pour les anciens, le Temps et l'Histoire sont sans valeurs et ne peuvent aboutir qu'à la catastrophe qui nécessite une renaissance et une régénération par un retour à l'Origine (Eternel retour). Pour l'humain occidental progressiste, c'est le contraire et si, pour lui, l'Être divin est mort, le Temps et l'Histoire sont ce qui lui importe le plus et on sait qu'il croit qu'il se crée lui-même en faisant l'Histoire comme le lui disent tous les philosophes de Hegel à Sartre. Les primitifs refusent d'entrer dans l'Histoire tout comme ils refusent l'instauration de l'Etat (cf. La société contre l'Etat de Pierre Clastres) sachant que l'entrée dans l'Histoire commence avec cette organisation étatique, l'invention de l'écriture et les premières sciences mathématiques et astronomiques. De ce fait, l'opposition entre l'être et le temps recoupe chez un Mircea Eliade l'opposition entre le mytho-religieux et le discours rationnel tandis que chez Jung c'est l'opposition entre l'âme inconsciente et le moi conscient. En terme lacanien, c'est l'opposition entre  le "dit" et le "dire" mais contrairement à Lacan qui prend le parti du "dire" sachant que, pour lui, le "dit", l'être et le métaphorique ne sont que des illusions, Eliade propose un retour à l'Être et un "mépris" pour l'historicisme. De notre coté, concernant l'Être et le Temps, nous refusons toute unilatéralité qui nie son antagoniste et si nous rejetons aussi l'historicisme athée moderne, celui de "l'humain qui se crée en faisant l'Histoire", ce n'est pas pour revenir à un mytho-religieux archaïque, forcément sacrificiel mais pour concevoir une théologie de l'Histoire, celle d'un Dieu engagé dans l'Histoire sachant que c'est le judéo-christianisme qui est cette théologie de l'Histoire.

Avant la crise averroïste datant de la fin du XIII e siècle, la théologie était la reine des sciences et toutes les autres étaient à son service, même la science naturelle avec pour base la théorie grecque des quatre éléments : Terre, Eau, Air et Feu. Il existait même, depuis le début du christianisme, une théorie naturaliste élémentale du "corps de résurection" fait de quintessence, synthèse harmonieuse des quatre éléments et de leurs qualités. Avant la chute et le péché d'Adam, cette quintessence était la matière pure dont était fait le paradis et dont sera fait la nouvelle "Jérusalem céleste" après la recréation finale du monde et la libération du mal conçu comme une disharmonie des éléments et de leurs qualités. L'auteur retrace le devenir de cette théorie élémentale du "corps glorieux", au long de l'Histoire, depuis l'apôtre Paul jusqu'à Jacob Boehme en passant par Jâbir ibn Hayyân, Jean Scot Erigène et surtout Raymond Lulle dont un des livres qu'on lui attribue s'intitule De secretis naturae seu de quintessencia.

This article explores the interconnection between two mystical concepts—the spiritual ("sacred," "hidden") “space of the heart” and the invisible "body of light" which, according to esoteric beliefs, constitutes part of the human being’s non-material anatomy. The study compares theoretical and practical descriptions of the heart’s spiritual space and analyses the doctrines of 20th-century Western spiritual teachers, particularly J. van Rijckenborgh, the founder of the Dutch Neo-Rosicrucian movement. Additionally, the article examines the works of contemporary New Age movement authors such as D. Melchizedek, D. Mitel, and J. J. Hurtak, who discuss the relationship between the “sacred space of the heart” and the human "body of light" offering specific practices for shifting consciousness into the heart space to subsequently "activate" the light body.

Képzőművészeti munkáimban vissza-visszatérő motívum és médium a fény és az azzal kapcsolatos tematikák. Egyrészt a fény fizikai-optikai vonatkozásai érdekelnek, másrészt szimbolikus megnyilvánulásai, szimbolizációja és metafizikai háttere. Igyekeztem a témára vonatkozó legrelevánsabbnak tűnő munkákat kiválogatni. Mivel fotográfusként eleve adott a fény, mint mediális közeg, számos alkalommal használtam a fény sajátságos kvalitásait (fénytörések, ellenfény, különösen fotogramok esetében), és installatív munkáimban is visszatérő téma a fény természete. A videoművészetet tekintve szintén fontos tematikává vált a fény, a reflexiók kezelése, a mesterséges és természetes fénnyel való munka.

In the peripatetic philosophy of Ibn Sina, the statement of the revelation problem, the essence and the foundation is closely connected with the theory of the “prophecy” which was laid Farabi and significantly developed by Ibn Sina. According to the philosopher’s opinion, receiving revelation directly conveys the essence of prophecy, so this prophet is not foreign to human nature. The source of this divine knowledge is Allah, the prophet receives it not from Allah himself, and he does it from the mind that considers active consciousness. The person who receives revelation is in contact with an active mind and such state can be considered as an excellent degree for the personality of the Prophet. However, this is not the end. Adoption of revelation is one of the stages on the way of recovery. Man continues to grow in this way. In his works, Ibn Sina suggests that the basis of the prophetic mission is propaganda. He propagated them all by the revelations, it means, for realization the...

This thesis provides conclusive evidence that core doctrines of Emanuel Swedenborg's (1688-1772) New Christianity permeate Maurice Nicoll's (1884-1953) works about the esoteric Christianity of the Gurdjieffian tradition. This long rumored influence has been noted by the Swedenborgian movement since 1952, but remained unproven until this thesis. Through a contextual historical analysis and intertextual literary analysis Nicoll's thorough research and use of Swedenborg's systematic theology is now demonstrated. A historical analysis of previously unknown primary source materials constructs a foundational story of Nicoll's immersion into a study of and oft-cited usage of Swedenborg late in his oral and written Fourth Way teaching career. Literary analysis of Nicoll's major published works reveal that his sophisticated comprehension and appropriation of Swedenborg's thought-world resulted in a synthesis of the core doctrines, replete with Swedenborgian phrases and vocabulary, and produced a Fourth Way Christianity unique to the Gurdjieffian tradition if not all of Christian mysticism. Chapter One traces Nicoll's Christian heritage, his denouncement of it, and return to its Scriptures hoping to unveil its esoteric Fourth Way teachings. He did so, however, using Swedenborg's hermeneutic, the science of correspondences. Findings of Swedenborgian-infused discourse from his primary source material and the thousands of pages of Nicoll's recently discovered private diaries during this Christ-focused period will be presented and assessed to further the conclusions supporting the argument of the thesis in Chapter Three. It will also shape brief reflections on the reason for Nicoll's surreptitious use of Swedenborg and on further areas for study. The thesis concludes that, in fact, the suspected intertextual influence is true, even more so than ever postulated. Swedenborg's theological doctrines for a New Christianity affected Nicoll's personal faith journey in the extreme and consequently permeates his presentation of the Gurdjieffian tradition's teachings on an esoteric Christianity. The thesis thereby results in a new and additional intertextual influence of Swedenborg's while bringing attention to a generally unrecognized figure in the history of ideas, Maurice Nicoll.

Studiul de față abordează problematica identității Sufletului Lumii în contextul metafizicii filosofului rus Vladimir Soloviov. Asimilat într-o primă etapă cu cel de al treilea ipostas al triadei Spirit – Intelect – Suflet, constitutivă Principiului absolut, acest Suflet este apoi identificat cu substanța sau materia primordială a lumii create, fiind perceput ca o reduplicare creată a Sofiei divine, care este substanța unică a lui Dumnezeu.

This study aims to develop a 21st century skills scale for prospective school counselor. The method used is the research and development. The data were analyzed using content analysis/expert judgment with many-facet Rasch model (MFRM). Three facets were employed: scale, item, and measurement criteria. The initial version of the scale comprises 129 items measuring four aspects: way of thinking, way of working, tools for working, and living in the world. However, 78 items were deemed valid following the expert judgment analysis result. The inter-rater agreement opportunity shows raters’ similarity score of 10,836, implying that experts in this study tend to give similar assessments. This research results in a 21st century skills scale for prospective school counselors with a total of 78 valid items. The purpose of this study was to develop a 21st century skills scale for prospective school counselors that had been fulfilled, the instrument had been tested for validity and reliability based on expert judgment. The current research recommends that further research be carried out to develop a 21st century skills scale instrument for prospective educators in other scientific fields.

Hegel and Mulla Sadra are two prominent philosophers, each representing a culmination of Western and Eastern philosophical traditions, respectively. They embody two distinct schools of thought on the dynamic nature of reality, offering relevant and thought-provoking perspectives. Any serious approach to exploring aspects of Bahá'í philosophy cannot overlook these towering figures, as their ideas provide rich insights into the nature of existence, change, and the evolution of thought.

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La science des phénomènes élaborée par Husserl, la « phénoménologie », prétend retourner « aux choses mêmes » et être radicalement innovante, apporter un nouveau commencement. Mais en entendant pour la première fois parler de cette discipline, qui n’a pas été immédiatement frappé de constater qu’elle continue de rechercher des « essences » et d’élaborer des concepts, comme l’a fait la métaphysique la plus traditionnelle ?! C’est cette contradiction qu’affronte Philippe Setlakwe Blouin dans La Phénoménologie comme manière de vivre, formidable traité de vie phénoménologique paru en 2021, aux éditions Zeta books et préfacé par Nathalie Depraz. Ce long ouvrage très structuré et passionnant, de ceux que l’on dévore, « offre une contribution majeure au débat actuel sur le sens de [la phénoménologie] », comme l’écrit Michel Bitbol dans la quatrième de couverture. Blouin ne se contente pas d’enchaîner les visions profondes tout au long de l’ouvrage : il s’attache en même temps à rendre compte de la nature, des origines et des effets de cette capacité humaine de vision pénétrante.

Au cours de son exploration des divers domaines de la spiritualité islamique, Henry Corbin avait à plusieurs reprises évoqué le rôle particulier et l'im- portance de l'alchimie comme voie d'accès au réel
métaphysique • Le présent volume regroupe trois
études consacrées cette fois-ci exclusivement à l'alchimie. Il s'agit de la traduction commentée de textes brefs mais décisifs, ne se limitant pas à une simple description d'opérations, mais abordant ouvertement la question de la portée du Grand Œuvre dans la recherche spirituelle musulmane.
source:https://ia802906.us.archive.org/4/items/alchimie-art-hieratique/henry-corbin-alchimie-comme-art-hieratique-1986.pdf

Nel corso della sua esplorazione dei diversi do-
mini della spiritualità islamica Henry Corbin aveva
a più riprese evocato il ruolo particolare e l’impor-
tanza dell’alchimia come via d'accesso alla realtà
metafisico!. Il presente volume riunisce tre studi
dedicati esclusivamente all’alchimia. Si tratta della
traduzione commentata di testi brevi ma decisivi,
che non si limitano alla semplice descrizione d’o-
perazioni, ma affrontano apertamente la questio-
ne della portata della Grande Opera nella ricerca
spirituale musulmana.
Il primo testo, il commentario di Jaldakî di un
trattato di Apollonio di Tiana (Balînàs) sul simboli-
smo dell'Opera alchemica, era stato trattato all’E-
cole Pratique des Hautes-Etudes nel 1973. Tale cor-
so era rimasto inedito, ma Henry Corbin ne aveva
poi scritto l’introduzione, realizzando la traduzio-
ne e l'annotazione del testo di Apollonio. Restava-
no dunque, a partire dal manoscritto del corso, da
sistemare le chiose di Jaldakî e le note relative.
La seconda ed ultima parte di questo volume è
la presentazione e la traduzione commentata di un
trattato dell’alchimista Jàbir ibn Hayyàn, il Libro
del Glorioso (Kitab al-Majid), dedicato alla definizio-
ne del ruolo metafisico dell’alchimista musulma-
no.
FONTE: https://ia600509.us.archive.org/7/items/l-alchimia-come-arte-ieratica/L%27Alchimia%20come%20Arte%20Ieratica_text.pdf

A more complete title for the present book would have been ‘Creative Imagination and Mystical Experience in the Sifism of Ibn ‘Arabi.”’ An abbreviation, however, is permissible, since the mere word “‘Siifism’’ suffices to place ‘“‘Imagination’’ in our specific context. Here we shall not be dealing with imagination in the usual sense of the word: neither with fantasy, profane or otherwise, nor with the organ which produces imaginings identified with the unreal; nor shall we even be dealing exactly with what we look upon as the organ of esthetic creation. We shall be speaking of an absolutely basic function, correlated with a universe peculiar to it, a universe endowed with a perfectly “‘objective’’ existence and perceived precisely through the Imagination.
Source:
https://ia800607.us.archive.org/19/items/alone-with-the-alone-creative-imagination-in-the-sufism-of-ibn-arabi/Alone%20with%20the%20Alone%3A%20Creative%20Imagination%20in%20the%20Sufism%20of%20Ibn%20ʼArabi.pdf

This article addresses the presence in Jung's writings of the archetypes of meaning ('the wise old man') and anima ('life itself'), understood as personalized, yet also timeless, transformative 'complexes of experience'. In this perspective, Elijah-Philemon, Salomé-anima, Ha, Ka, and Phanēs belong to a kinship that Jung endeavored to retrace to its furthest reaches, the Islamic and Gnostic layers soon giving way to their ancient Egyptian Hermetic roots. By engaging dialogically with these figures, hence by recognizing their transpersonal and transhistorical agency, Jung succeeded in reviving 'that most ancient' , deeply feminine, form of thinking which understands intelligence as 'an autonomous activity whose object [mankind] is' (Jung, 1968a, § 79). The challenge of developing an embodied, feeling-based relationship with the archetypal figures of cosmic psyche remains sound advice today, besieged as we are by increasingly meaning-deprived and life-wanting approaches to 'intelligence' , construed as an autonomous, hence artificially-reproducible, activity whose subject mankind purports to be.

We live in mythical times and so did Dante. The difference is: he knew it, we don't. The reason why we don't was already spelled out twenty-five hundred years ago, at a time when some were still able to speak from that vanishing core of insightfullness, out of which solely mythical awareness can arise. Let me therefore begin by spelling out the warning that the keepers of the dreamworld issued since the dawn of our so-called civilization's barbarous degeneracy, from their perspective. Dante likely never heard the warning through these exact words, yet all the teachings that contributed to shape his worldview and orient his "altro viaggio" in the Beyond were firmly rooted in this ancient, myth-borne, wisdom.

This article examines how the work of the Andalusian Sufi Ibn ʿArabi (1165-1240) became a site of contention between two influential contemporary interpretations of Sufism. This dissension involved the pioneering French scholar of Islamic philosophy, Henry Corbin (1903-1978), author of the book Creative Imagination in the Sufism of Ibn ʿArabi (1958), and the Urdu literary critic, Muhammad Hasan Askari (1919-1978). In 1963, the French periodical Revue de métaphysique et de morale published a polemical essay by Askari, titled "East and West: Ibn ʿArabi and Kierkegaard," provoking a scathing response from Corbin. In his essay, Askari, an early proponent of Urdu literary modernism who later espoused anti-Western and Islamic conservative views, claimed to represent the positions of René Guénon (1886-1951), the French metaphysician who inspired the Traditionalist school of thought as well as Akbarian studies. In his response, Corbin criticized Askari's dogmatic "Guénonism" and its rationalistic distortions of Ibn ʿArabi. Thus, while looking at a significant episode in the reception of Ibn ʿArabi in the twentieth century, this article reconsiders a prevalent view that associates Corbin with Guénonian Traditionalism.

I survey the major recent developments in the study of history of medieval philosophy, pointing especially to the limitations of what I call the Standard Analytical Approach. I also suggest some of the ways the subject could be developed in the future.

This article starts from the premise that both Mircea Eliade and Henry Corbin were intrinsically linked to the phenomenological tradition. As far as Eliade's phenomenology of history is concerned, the interpretation keeps in mind the tensions, dilemmas and contradictions within his theory. That is, for Eliade historicity is at once a fundamental element of the human condition, a sign of the primordial or modern fall of human existence, a terror to be avoided, and a plane of being to be abandoned. The article also devotes attention to Eliade's personal life story and his political engagement. As regards Henry Corbin, special emphasis is placed on the fact that, although he was an important recipient of Heidegger's phenomenology of history, he departed from it in essential points. Attention is given to the way in which Corbin's phenomenology analyses sacred space (and time) as being related to eternity, thus opening up the possibility of metahistory.