Quotes from Henry Corbin

el espíritu se corporeiza y el cuerpo se espiritualiza», este intermundo que también podríamos llamar, según las tradiciones a las que nos refiramos, aquel de los cuerpos sutiles o de los cuerpos gloriosos, Henry Corbin lo fue a buscar por su parte en el islamismo iraní, en la mística sufí y chií, desde el andaluz Ibn Arabi hasta Sohravardi en Persia.

Al no poder comprenderlos, los proyectamos. Sus efectos perturbadores son atribuidos a alguna voluntad maligna exterior a nosotros mismos, preferiblemente la del vecino.

aquel que alcanza la realización, regresa a la belleza del mundo natural»

Hace algún tiempo, con su agudeza característica, Charles Andler pudo declarar que Nietzsche fue «un zurvanita que ignoraba serlo». También en la Respuesta a Job (p. 27, n. 4) encontramos una alusión precisa al mito iraní de Zurván, el Tiempo eterno «en persona», que engendra por medio de su pensamiento a un Hijo de Luz, Ohramzd, y por medio de su duda, a un Hijo de Tiniebla, Ahriman

ces quelques lignes nous livrent peut-être le suprême message de la philosophie ismaélienne : " L'Imam a dit : Je suis avec mes amis partout où ils me cherchent, sur la montagne, dans la plaine et dans le désert. Celui à qui j'ai révélé mon Essence, c'est-à-dire la connaissance mystique de moi-même, celui-là n'a pas besoin d'une proximité physique. Et c'est cela la Grande Résurrection.

Y he ahí que en un momento supremo, de los labios del Dios hecho hombre, ascenderá este grito desesperado: «Dios mío, Dios mío, ¿por qué me has abandonado?». Como si Dios hecho hombre debiese experimentar la desesperación otrora infligida por sí mismo a su siervo Job.

Basta por ahora de polémicas, la ciencia no es una mera cuestión de erudición; está integrada al destino absolutamente personal del investigador.

Ahora bien, si hay innovación, esta se sitúa precisamente en este punto. La teología debe ser, o volver a ser, una ciencia de la experiencia, aquella cuyos intereses conciernen directamente al destino de cada persona individual.

la palabra «teología» el regusto de una ciencia de la vida (y es tal vez la consecuencia de que, en los países latinos especialmente, estos textos sean percibidos como la más insólita y verdadera impertinencia).

Para formular una «respuesta a Job» el individuo debe enfrentarse cara a cara consigo mismo. Esta respuesta será la obra de toda su vida, puesto que, retomando el título de un libro reciente, traerá el mensaje de su «primera y última libertad».

A desire to investigate the mysteries of faith by means of the things of sense and of scientifics, was not only the cause of the fall of the posterity of the Antiquissima Ecclesia, as treated of in the second chapter of Genesis, but it is also the cause of the fall of every church; for hence come not only falsities, but also evils of life."94

Ibn Arabi observes that the most perfect of mystic lovers are those who love God simultaneously for himself and for them- selves, because this capacity reveals in them the unification of their twofold nature (a resolution of the torn "conscience malheureuse" ). He who has made himself capable of such love is able to do so because he combines mystic knowledge ( ma rrifa ) with vision ( shuhud) .

The individual is identified with the perishable; what can become eternal in the individual pertains exclusively to the separate and unique active Intelligence.

Others love you for their own sakes. I love you for your own self, And you, you flee from Me. Dearly beloved! You can not treat Me fairly, for if you approach Me, It is because I have approached you.

It is through ignorance of the Unconscious psyche and through the pursuit of an exclusive cult of Consciousness that our era has become so completely atheist and profane.

To be acquainted with what is best and oldest in yourself, is to know yourself as you were, before the world was made, before you emerged into time.

my vision of Him is His vision of me

The Imagination is the scene of the encounter whereby the supersensory-divine and the sensible "descend" at one and the same "abode.

Our western philosophy has been the theater of what we may call the "battle for the Soul of the world." … Is it a matter of a battle that has finally been lost, the world having lost its soul, a defeat whose consequences weigh upon our modern visions of the world without compensation? If there has been a defeat, a defeat is still not a refutation.

To be a philosopher is to take to the road, never settling down in some place of satisfaction with a theory of the world, not even a place of reformation, nor of some illusory transformation of the conditions of this world. It aims for self- transformation, for the inner metamorphosis which is implied by the notion of a new, or spiritual rebirth.... The adventure of the mystical philosopher is essentially seen as a voyage which progresses towards the Light.

It is up to each individual consciousness to develop its own symbol or symbols, its own symbolic universe.

Shiism is already and of itself the spiritual way, the ?ar?qah —that is to say, initiation.

Through his devotion to the holy Im?ms, the Shiite is predisposed to receive this initiation from them, and such initiation provides him with a direct and personal link with the spiritual world in its 'vertical dimension' without his having to enter formally into an organized ?ar?qah, as is the case in Sunnism.

Ibn Arabi was above all the disciple of Khidr ( Khidr). We shall attempt further on to indicate what it signifies and implies to be "the disciple of Khidr." In any event such a relationship with a hidden spiritual master lends the disciple an essentially "transhistorical" dimension and presupposes an ability to experience events which are enacted in a reality other than the physical reality of daily life, events which spontaneously transmute themselves into symbols.