How Iranian luminary Allameh Tabataba'i inspired French Orientalist Henry Corbin
By Humaira Ahad
Allameh Mohammad Hossein Tabataba'i is widely regarded as one of the modern era's most celebrated and revered Islamic mystics and philosophers, a luminary whose intellectual brilliance has inspired generations.
Many regard him as one of the greatest Muslim figures to emerge from Iran in the last century, a true embodiment of wisdom and spiritual depth.
Allameh Tabataba'i was born in 1903 in Tabriz, a city in western Iran, into a family of sayyids — descendants of the Holy Prophet (PBUH). The family had already produced over 14 generations of notable theologians and thinkers.
Allameh Tabataba'i authored more than 40 books, all masterpieces of intellectual thought. However, his crowning achievement is “Tafsir al-Mizan”, a twenty-volume commentary of the Holy Quran written in Arabic. The commentary has been described by many as a divinely inspired work.
“Allameh Tabataba'i was one of the exceptional wonders of our seminaries in the last century. A combination of qualities such as knowledge, piety, morality, literary talent and artistry, and sincerity and friendship was what formed the personality of this great man,” Leader of the Islamic Revolution Ayatollah Sayyed Ali Khamenei said at the International Congress in Honor of Allameh Tabataba'i in 2023.
Ayatollah Khamenei highlighted the wide scope of Allameh Tabataba'i's profound knowledge and spiritual wisdom, which put him in a different league.
“He was an expert in the principles of jurisprudence. He was a philosopher. And he had a deep understanding of theoretical mysticism. He was a scholar in astronomy and mathematics. He was an outstanding scholar in the interpretation of the Quran and the Quranic sciences. He was a skilled poet. He was also skilled and active in the science of genealogy.”
The celebrated Iranian polymath’s work was unavailable to Western readers till French metaphysical philosopher and Iranologist Henry Corbin introduced Allameh Tabataba'i to Western audiences through his work on Shia spiritual teachings.
Allameh Tabataba'i’s meetings with Henry Corbin
Corbin, a luminary in his own right, was deeply influenced by Allameh Tabataba'i’s works and made no secret of it. He even met Allameh to discuss the spiritual aspects of Islam and Shiism.
“Allameh Mohammad Hossein Tabataba'i, the great professor of traditional philosophy of theology and mysticism from Qom, was the central figure of our meetings,” writes Corbin in his magnum opus “En Islam Iranien” (Islam in Iran), published in 1971.
Tabataba'i led a bi-weekly study circle in Tehran, in which Corbin, who was then a professor of Islam and Islamic Philosophy at the Sorbonne University in Paris and also at the University of Tehran, participated alongside a group of Iranian intellectuals.
Other notable figures who participated in these meetings included Ayatollah Murtaza Motahhari, Ayatollah Makarem Shirazi, Sayed Hadi Khosrowshahi, and Sayed Hussain Nasr, among others.
Those in attendance recall Corbin sitting next to Allameh Tabataba'i in complete humility and respect.
“He was like a polite student, asking his questions to Allameh Tabataba'i,” Sayed Hadi Khusrowshahi, an Islamic scholar and former Iranian ambassador to the Vatican, wrote in his book on Allameh Tabatabai.
Corbin would be in Iran every autumn, eager to meet Allameh Tabataba'i. The meetings mainly revolved around philosophical, theological, and mystical issues.
In the initial meetings, they discussed the ideological foundations and teachings of Shiism. The conversations were later published in Allameh Tabataba'i's book, “A Shi’ite Anthology.”
“Allameh was a great man. In the field of philosophy and Qur'anic interpretation, he was a leading authority. His expertise could be found in the discussions between him and Corbin," Dr. Nasr, professor of Islamic studies at George Washington University, writes about these meetings.
"In September, Corbin would come to Iran. He would discuss the current philosophical and theological issues of that time. The issues were raised in the form of questions to Allameh Tabataba'i, and he provided answers.”
Dr. Gholam Hossein Ebrahim Dinani, professor emeritus at Tehran University and one of Allameh Tabataba'i’s students who would accompany him from Qom to Tehran, says these meetings provided a platform to Corbin for the exchange of opinions about the spiritual possibilities of man.
“The decision to meet Allameh Tabataba'i was Corbin’s personal choice. He believed that the materialistic philosophies of the Western religion and the harsh Western tendencies have made life difficult for man and separated him from his spiritual roots," Dr Karim Mojtahedi, an Iranian philosopher was quoted as saying in an interview.
"Corbin was exploring a way into the East. His search finished after meeting Allameh Tabataba'i, as the Iranian cleric represented an original spiritual figure."
Corbin’s association with Allameh Tabataba'i reinforced his belief that “Islamic Iran has been the country par excellence of the greatest philosophers and mystics of Islam.”
“The French scholar’s meetings with Allameh Tabataba'i showed that not only did Iranian Islamic philosophies not end after Ibn Rushd, but spiritually and mystically Islam has an extraordinary flourishing culture and Iran is a clear example of it,” Mojtahedi added.
Allameh Tabataba'i and his position, according to Corbin, were inseparable from the entire tradition of Iranian spiritual culture. Corbin regarded him as a living example of the spirituality of the East.
For Corbin, the spirituality propagated by Allameh Tabataba'i was the essence of the soul of man, and regardless of the East and the West, it held the power to bring real spiritual joy.
Through his conversations with Corbin, Dr. Mojtahedi found that the Western philosopher was in search of man’s destiny. He was looking for a philosophy that would help man gradually become more and more familiar with the possibilities of his perfection, ensuring the development of his spirituality.
Corbin’s quest ended after his encounter with the great Iranian scholar and philosopher.
Following his meetings with Allameh Tabataba'i, the French professor’s writings provided an opportunity for the West to delve into the "Iranian-Islamic" intellectual traditions.
According to Corbin’s “Islam in the Land of Iran, Philosophical and Mystical Perspectives", the spread of Shiism based on the wisdom of the prophets, generation after generation caused the emergence of very original and brilliant thinkers who were experts in various fields.
Allameh Tabataba'i (L) and Henry Corbin (R)
Islam and Iran – Allameh Tabataba'i’s Influence on Corbin
After a lifetime of research and exploration of the philosophy and mysticism of Shia Islam, Corbin believed that “the Persian world was clothed in symbolic meaning.”
“Persia was the country of Zoroaster, Sohravardi, Ruzbehan, and Ḥafeẓ, a world both intermediate and mediating . . . not merely a nation or even an empire, but an entire spiritual universe, an arena for the history of religions,” he wrote.
Dr. Dinani says Corbin saw the world on the slope of material degradation and bereft of spirituality. He was worried and therefore started his journey to find the light of spirituality.
“Iran has been the country par excellence of the greatest philosophers and mystics of Islam,” Corbin wrote in his “En Islam Iranien”.
Guided by his conversations with Allameh Tabataba'i, Corbin became the first orientalist to deal seriously with the tradition of Shiʿite gnosis.
He believed “finally, in eschatological terms, Persia was a land of expectation, where during the great occultation (gaybat-e kobra) the hidden Imam prepares for the hour of his reappearance.”
Recalling an incident, Seyyed Abdul Baqi Tabataba'i, Allameh's Tabataba'i’s son, noted, “One day father turned to us and said with a special cheerfulness, this professor (Henry Corbin) has become a believer in Islam but the circumstances do not permit him to express it officially and publicly.”
Numerous Islamic studies experts are of the view that Corbin’s conversations with Allameh Tabataba'i made him aware of the teachings and spirituality of Islam, creating a transformation in his soul.
“He had developed a personal and very deep attachment to the twelfth Imam and other Shiite imams in such a way that his love for the Shiite imams was incredible. It seemed he was a very pious Shiite,” Prof. Nasr writes about Corbin.
“Allameh Tabataba'i's hosting of Corbin and creating a two-way dialogue between the two philosophers proved once again that the inner potentials of Shiism can have a comprehensive and complete plan for the modern man covering the path of natural evolution of life,” Sayed Murtaza Hafizi, a researcher at the Middle East Center for Scientific Research and Strategic Studies notes about these meetings.
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Iranian documentary "Orientalist" in historical-philosophical genre goes to Japan / knowing Iranian-Shia wisdom
The film, "Orientalist" with the English title of "The Seeker of Orient", is the story of life and times of the famous French thinker and philosopher of the 20th century, Henry Corbin. According to Pars Today, this documentary, made by Masood Taheri is going to have its first screening abroad on June 29 at Meiji Institute of Philosophy in Tokyo. Ehsan Shariati and Bahman Zakipoor are two Iranian professors in Japan who will attend the ceremony at Izomi Campus of Meiji University.
AhlulBayt News Agency: The Iranian documentary, "Orientalist" by "Masood Taheri" will be screened in Tokyo.
The film, "Orientalist" with the English title of "The Seeker of Orient", is the story of life and times of the famous French thinker and philosopher of the 20th century, Henry Corbin. According to Pars Today, this documentary, made by Masood Taheri is going to have its first screening abroad on June 29 at Meiji Institute of Philosophy in Tokyo. Ehsan Shariati and Bahman Zakipoor are two Iranian professors in Japan who will attend the ceremony at Izomi Campus of Meiji University.
The 110-minute documentary film, "Orientalist" was made in 2009 and was unveiled in February the same year. But, a few days after unveiling, it faced with the Corona virus epidemic which caused all cinemas and theaters to close. Now, after 5 years, a scientific ceremony will be held at Meiji Institute of Philosophy under the title, "Islam, Corbin and Heidegger". Ehsan Shariati, who had attended the first screening of the film in Iran's National Library, is going to deliver a speech in the ceremony.
Orientalist has been filmed in Iran, France, the US, Turkey and Switzerland.
Professors such as Herman Lindau, Christian Jambet, Pierre Lorie, Mohammad Ali Amir Moezzi, Ian Richard, Karim Mojtahedi, Gholamhossein Ebrahimi Dinani, Enshallah Rahmati, Bahman Zakipoor, Hassan Seyyed Arab and Alireza Saati will attend this ceremony.
Who was Henry Corbin?
Henry Corbin was a French philosopher, Iranolog and experts of Shia school of thought. He has been called the most outstanding Western philosopher specialized in Iranian spiritual wisdom and philosophy of Shia.
Corbin had a great impact in the West in introducing Shia school of Islam and he was the one who drew the attention of orientalist studies from Sunni Islam to Shia Islam. His book, "Iranian Islam" has been known as his most important and detailed book. The book is about the development of philosophical and spiritual thoughts in Iran with a focus on clarification of the special role of Iranians in presenting a Shia and inward commentary of Islam.
Henry Corbin started his studies with European and Christian philosophies. But, upon acquaintance with Illuminist philosophy was interested in the Islamic philosophy, particularly Shia philosophy in Iran. Corbin taught in Tehran University for 20 years, part of which he even lived in Iran to broaden his studies on the field. During the period, he became familiar with Muslim thinkers, especially the great exegete of the noble Qur'an, Allameh Mohammad Hossein Tabatabaei.
Corbin conducted several interviews with Allameh Tabatabaei in 1959-1960 on the ideology, teachings and history of Shia school of thought. He believed that thinkers and orientalists used to attain information on Islam mainly through Sunni scholars and sources; hence, the reality of Shiism had not been introduced to the West as it deserved.
This French thinker said, "Contrary to what the orientalists maintain, in my opinion, true and genuine Shiism stands upright and has the specifications of a true school of thought, unlike what has been introduced to the West. What I have achieved after scientific research, is that one should look at the spiritual realities of Islam through Shia window which deal with this religion realistically. Thus, I have tried to introduce this sect to the West as its reality deserves."
Allameh Tabatabaei in his second meeting with Corbin wrote, "In this meeting, Corbin stated that Shia sect is the only sect which has preserved the relation of divine guidance between God and people forever and constantly keeps Wilayah alive and lasting."
Corbin said, "When I was in Europe, I presented a lecture in Geneva on Imam Mahdi, the 12th Imam of Shias. This issue was quite novel for the European thinkers who had attended the session!"
He added, "I believe that all religions pursue a reality, but Shiism is the only sect which has perpetuated this reality and made it continuous while maintaining that this feature remains among the human world."
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Henry Corbin on the right, Allameh Tabatabaei on the left
Phenomenology and Historicism in the Study of Islamic Philosophy: The Significance of Corbin’s Approach
Zane Leach
Bachelor Global & Comparative Philosophy
Abstract:This essay concerns the significance of Henry Corbin’s methodology for the ‘Western’ study of Islamic philosophy and its relevance for the revival of traditional metaphysics in postmodernity. This methodology established itself as an alternative to the traditional scholastic and modern colonial approaches to the study of Islamic philosophy. Under the influence of Heidegger, Corbin developed a methodology wherein the inadequacies of modern historicism could be consummated into a reassessment of traditional metaphysics. The aim of this essay is to articulate the foundations and demonstrate the justifiability of Corbin’s approach. This is done for the purpose of elucidating how the metaphysics of Corbin and the Islamic Platonism from which he draws can contribute to the revitalization of contemporary Western philosophy. This essay thus constitutes an exploration of the problem of returning to traditional metaphysics through phenomenological hermeneutics and a corresponding mysticism.
Psychedelic painter Jarvis Brookfield likes to delve deep into our psyches with his groundbreaking work; his latest exhibition is no exception. As he highlighted in our exclusive interview a while back, Jarvis's art is a celebration of the boundless nature of the imagination.
His new collection draws inspiration from Henry Corbin's essay The Mundus Imaginalis and delves into the concept of a "place of images in suspense," which exists between spiritual realms and the sensory world: a 'place' that's as ontologically real as the world we perceive.
As some of you may have noticed, I no longer post here with any regularity. My focus now is offering online classes. Sometimes I remember to post classes on my website tomcheetham.com, but your best way of seeing what is going on in my writing and teaching worlds is to subscribe to my email Newsletter. To get on the mailing list, please just email me, or go to my website and sign up there.
TEHRAN – Iranian director Masud Taheri’s documentary “The Orientalist” about French philosopher, theologian and orientalist Henry Corbin, will premiere at Eyvan Shams Hall in Tehran on Monday.
Produced by the Documentary and Experimental Film Center, the film is a sequel to Taheri’s 2017 documentary “The Eastern” about Japanese expert on Islam Toshihiko Izutsu.
Moreover, “The Orientalist” will be reviewed during a session at the National Library and Archives of Iran on Tuesday.
Scholars Enshallah Rahmati, Ehsan Shariati and Reza Kuhkan are scheduled to deliver speeches during the session.
Corbin (1903-1978) was a philosopher, theologian, Iranologist and professor of Islamic Studies at the École Pratique des Hautes Études in Paris. He was the author of “En Islam Iranien” (Islam in Iran).
Photo: A poster for Iranian director Masud Taheri’s documentary “The Orientalist” about French scholar Henry Corbin.
This Splinters of a Careless Alphabet A staged reading of a new play by Roxanne Varzi
Sunday, November 10 2:00pm Winifred Smith Hall University of California, Irvine
On the eve of a major protest what can French philosophy possibly have to do with the Iranian Revolution?
The setting is a chance encounter on a snowy Tehran night between an Iranian student and a French philosopher. Ali, a newlywed graduate student at Tehran University goes to return a book at the University and ends up in the office of French philosopher Henri Corbin. Unable to pass up on the opportunity to speak with Corbin, Ali spends the evening discussing Mystical Islam while his new wife, Leili is out protesting. He hears gunshots and runs out into the crowd to look for her.
We regard the 1979 Iranian Revolution as an Islamic movement, few know that a French philosopher may have had an influence on the Revolution. Splinters of a Careless Alphabet brings philosophy, history and religion to life through three students and a prominent Western philosopher on the eve of the Iranian Revolution when they are forced to come to terms with the choices they made that night and the resulting effects on their faith, relationships and ultimately the future of the country.
Splinters of a Careless Alphabet has been read at the American Anthropological Association’s Visual Anthropology Festival in San Jose in 2018, at University of California Irvine’s graduate student Anthropology in Transit and at The Hopscotch Reading Room in Berlin, Germany. This is the first staged reading and will follow a workshop of the play by professional actors under the direction of Elina Dos Santos, Co-Artistic Director of the Rogue Machine Theatre, and Resident Director of the Pacific Resident Theatre, both in Los Angeles, CA. Roxanne Varzi is a writer, artist, filmmaker and professor of Anthropology at University of California, Irvine. She was born in Iran to an American mother and Iranian father and migrated to the U.S shortly after the Iranian Revolution in 1979.
Daniel Gastambide, président de l'AAHSC Marc Gastambide, trésorier Pierre Lory, secrétaire général
- 9h30-10h30 André VAUCHEZ (Académie des Inscriptions et Belles Lettres),«La militia Christi dans la spiritualité de l’Occident médiéval (XIIe-XIIIe siècles)» -10h30-11h30 Christian JAMBET (EPHE), « Le Jihâd majeur selon Mullâ Sadrâ »
-11h30-12h30 Martin AURELL (Universitéde Poitiers), « Contester la croisade au nom de l’Évangile aux XIIeet XIIIe siècles »
14h15-15h00 Daniel PROULX « Recherches historiques autour de la notion de combat chez Henry Corbin »
15h00-16h00 Sepideh PARSAPAJOUH (CNRS), « La passion des martyrs de guerre en Iran chiite contemporain - Un regard anthropologique »
16h00-17h00 Kabira NAÏT RAÏSS (UC Louvain) : « Frontière militaire et eschatologie chez les premiers ascètes combattants de l’islam » Samedi 30 novembre 2019de 9h30 à 17h30 à l’amphithéâtre de l’INHA, 2 rue Vivienne, 75002 Paris
by Wouter Hanegraaff (Editor), Peter Forshaw (Editor), Marco Pasi (Editor)
Few fields of academic research are surrounded by so many misunderstandings and misconceptions as the study of Western esotericism. For twenty years now, the Centre for History of Hermetic Philosophy and Related Currents (University of Amsterdam) has been at the forefront of international scholarship in this domain. This anniversary volume seeks to make the modern study of Western esotericism more widely known beyond specialist circles, while addressing a range of misconceptions, biases, and prejudices that still tend to surround it. Thirty-one major scholars in the field respond to questions about a wide range of unfamiliar ideas, traditions, practices, problems, and personalities that are central to the field. By challenging many taken-for-granted assumptions about religion, science, philosophy, and the arts, this volume demonstrates why the modern study of esotericism leads us to reconsider much that we thought we knew about the story of Western culture.
De los cinco libros que Tom Cheetham ha consagrado a la obra del gran islamólogo francés Henry Corbin (1903-1978), es este volumen el que dedica mayor extensión y profundidad a descifrar el término árabe ta?wil, que conforma en sí mismo el concepto más importante de todo el corpus corbiniano. Ta?wil es la interpretación espiritual del sentido interior del Corán, que debe distinguirse de su lectura literal para convertirse en la tarea esencial de cualquier búsqueda espiritual. Tras ofrecer una visión general de la vida y obra de Corbin, que tanto amplió el contexto hermenéutico de las religiones, la espiritualidad contemporánea y la teoría y práctica del arte, especialmente de la poesía, Cheetham nos va desvelando el concepto ismailí de la gnosis del tiempo cíclico y ciertos relatos visionarios de Avicena, para explicar el sentido interior e integral de la Palabra en los textos sagrados e introducirnos en la hermenéutica del retorno al sentido original. Pero la idea central de este ensayo es la Imaginación, con mayúsculas, como potencia espiritual. El autor intenta clarificar las diferencias entre las perspectivas de Corbin, Jung y Hillman sobre su naturaleza. Algo que «no es un ejercicio meramente erudito», dice Cheetham, «desde el momento en que constatamos el papel esencial que juega en el gran esquema de las cosas, cómo influye decisivamente en lo que cada cual imagina y cómo uno responde a las demandas que crea la propia Imaginación». Tom Cheetham, además de sus cinco libros sobre las implicaciones de la obra de Henry Corbin en el mundo contemporáneo, ha escrito un volumen de poemas. Es miembro de la Academia Temenos ?fundada por Kathleen Raine y dedicada al fomento de las artes de la Imaginación? y profesor adjunto de la Universidad del Atlántico en Bar Harbor, Maine.
I'm going to send out a semi-regular email Newsletter with information about online classes, lectures & workshops, new writing and other bits of interest.
Tom Cheetham
8 Week OnLine Class
Tuesdays, May 14 — July 2 2019
3pm New York Time
TO REGISTER CONTACT tcheetham@gmail.com
3rd in a series introducing the work of Henry Corbin.
This course can be taken with no prerequisite.
We meet once a week for approximately 2 ½ hours.
All sessions are recorded and available for download by registered students.
Tuition for the course is $300, or $40 per session.
"Scholarships" are available for those in need.
Reading
"Mundus Imaginalis or the Imaginary and the Imaginal"
The Man of Light in Iranian Sufism
& selections from
Temple and Contemplation
Cyclical Time and Ismaili Gnosis
Texts are available as pdf files free of charge through links I will provide.
There will be a weekly Newsletter with notes and reference material.
Tom Cheetham, PhD, is a biologist, philosopher and poet. He is the author of five books on the imagination in psychology, religion and the arts, most recently Imaginal Love (2015), and a book of poems, Boundary Violations (2015). He compiled the bibliography of archetypal psychology for James Hillman’s Archetypal Psychology: A Brief Account and is editor of volume 11 of the Uniform Edition of Hillman's works, On Depression (forthcoming). He is a Fellow of the Temenos Academy in London and teaches and lectures regularly in Europe and the US. Amazon Author Page
What follows is from the Epilogue to « L'Elément dramatique commun aux cosmogonies gnostiques des religions du Livre », Cahiers de l'Université Saint Jean de Jérusalem 5, 1979, 141-174. It appears in English as "The Dramatic Element Common to Gnostic Cosmogonies of the Religions of the Book," Studies in Comparative Religion 14/3-4 (1980): 199-221. This is the last talk Corbin delivered. He presented this essay in June, four months before his death in October, 1978.
"…Is it right to speak, as is often the case, of the pessimism of Gnosis? Such a judgment assumes that one has forgotten what the struggle of the Gnostic is about, what its origin is and what its outcome will be. This outcome makes it clear that if gnosis despairs of this world it is in the form of a desperatio fiducialis, a confident desperation… Where then is the optimism of this despair rooted?
For this optimism is in contrast with the grandiose but hopeless perspective of the heroic Nordic epic, with its eschatological vision of Ragnorak, the Fate of the Gods. There too the gods are the allies of men, and both together are partners in the same struggle against monstrous cosmic powers; but they know that they will finally be killed by these monstrous powers, and that after that the world will be destroyed. “The victors are Chaos and Insanity, but the Gods who will be defeated consider that the defeat is not a refutation… They offer absolute resistance, perfect, because without hope…” [W.P. Ker, The Dark Ages, 1904] Certainly the predominance of Darkness is not a refutation of the Light. But inversely, when the Light prevails over Darkness, is this a refutation of Darkness? Does Darkness allow itself to be refuted? Will the Light simply be its refutation?
I would like to reply to these questions with the aid of a recent work, Tolkien’s Lord of the Rings. I think that this is the first time since the conclusion of the Grail cycle that there has appeared in the West an epic at once heroic, mystic and Gnostic, the narrative events of which can enchant the wise both young and old because they will recognize its hidden meaning. Throughout the epic is dominated by the theme of the maleficent Ring mislaid in the country of Light. This ring continually incites the best among the beings of the Light to submit to the temptation it represents: the will to power. Indeed the temptation is great to use the evil will to power in the service of the Light. Moreover it is not in the Darkness that the temptation of the Darkness can become virulent, but in the realm of light. It is in the world of Light that the drama, which for all gnoses initiates cosmogony, has its origin.
But the world of Light absolutely must not resort to the evil will to power in order to ensure its victory over Darkness. To resort to that desire would be to ensure the triumph of the Darkness. It is not even enough to hide, to bury the Ring in some secret and unknown place in the realm of Light: its malefic influence will continue to operate. It must be not simply rejected but destroyed. But to destroy is a negative action, and the world of Light does not permit negativity.
The weapon of the light is of another order: it is to compel the Darkness to destroy itself, to accomplish its negation by the negation of its own negativity. To destroy the evil Ring, representative of the will to power, is to cast it back into Darkness, so that the Darkness destroys what has issued from it. A fearless hero, overcoming the most terrifying apparitions and traps, must carry the Ring back to its place of origin: to the furnace which is in the crater of the mountain of the Lord of the Shadow, in the land of Darkness. When the hero finally casts the Ring into the abyss, the world of Light is delivered from the evil will to power. This is the theme of Tolkien’s epic.
What the hero performs in this epic appears as a Quest in reverse of the Quest for the Holy Grail. But at the same time this Quest seems to be a necessary prelude, a Quest without which the Quest for the Grail cannot succeed. Parsifal’s speech, at the end of Book XV of Wolfram von Eschenbach’s epic, warns us that “no one can obtain the Grail except him whom God himself has appointed.” From this time. Wolfram tells us, “this word traveled across all lands, that no one could win the Grail by fighting for it, and so, many knights gave up searching for it.” For the Elect are not appointed by God to become ‘possessors’ of the Grail by force of arms. They must first of all renounce such possession, and this is to destroy their will to power through their own powerlessness. Only then can they attain the vision of elsewhere to which they must commit themselves. “This is why the Grail still remains hidden to all eyes,” Wolfram tells us.
We know what he means: it is hidden to all eyes of the flesh. The epic of the Grail ends in occultation. Parsifal carries it back to a mystical East…that is not on our maps, or it is taken from this world and withdrawn to the “spiritual Palace” (Galahad). Must we then speak of the pessimism of the Grail cycle? To do so would be to forget…what is the nature of the struggle that opens to way towards the Grail, and what the eyes are that perceive this way. The world in which the Grail is occulted is still visible to the eyes of fire, and that is why there will always be secret Knights-Templar who pursue the Quest for the Grail… [F]or it is not with the weapons of the will to power but through knightly service that one is a partner of a God in exile and that one sets free the sparks of light imprisoned in… the world of shadows and defilement…"
Narjis Mirza is an installation artist and a PhD candidate at Auckland University of Technology, New Zealand. Her practice-led research brings together philosophy and spatial experiments of light, highlighting the transcendent philosophy of a Persian Muslim philosopher Mulla Sadra Shirazi. Narjis plans to expand the dialogue through concept films and light installations. Narjis completed her masters’ degree in media and design from Bilkent University, Turkey. She also received distinction for her Bachelors in Fine Arts at the National College of Arts in Pakistan. Narjis lives and works in Sydney and Auckland.
Light in its unqualified sense bears many meanings according to the multitude, some meanings are equivocal, some literal and some metaphorical, such as light of the sun, light of the moon, light of the lamp, the light of intellect, the light of faith, the light of piety, the light of a ruby, the light of gold, the light of turquoise. (Sadra 2004, 35)
It is through light that we are able to reach out to the not-yet known, to the indistinct potential and the unrealised. Artist Derek Ventling suggests that light is a source for “continuous negotiation with our surroundings” (Ventling 2017, 19). The ephemeral force of light contours our perception and defines our physical and spatial surroundings. Light is significant for both art practice and philosophy. In the book The Practice of Light, Sean Cubitt ruminates on the performance of light and the “potential that lies curled up inside.” Light begins in the invisible black and performs as a mediation between the known and unknown world (2).
Sadr-ud-Din Muhammad Shirazi, famously known as Mulla Sadra, a 17 th-century Persian Muslim philosopher, begins his exegesis on the “light verse”[1] of the Quran by contemplating the multitude of meanings of light. Sadra draws light away from its physical temporal meanings towards a divine spiritual entity (al Munawwir) “that realizes all existence” (Sadra 2004, 43). Sadra equates existence with light by saying “the reality of light and existence is the same thing” (21).
There is a long history for the use of light to present God’s presence towards creation. Cubitt tracks a genealogy of such a light in early artworks dating as far back as the 1400s. He writes, “Light was a perfect symbol of God illuminating everything yet itself invisible” (Cubitt 2014, 46). As a contemporary artist, I use light as a research tool to trace the resonance of the unseen. For me, light is a medium of immense potential, that structures our perception of the visual world. Light is in constant movement, transient and transcendental.... READ THE ARTICLE
by Kirsty Singer (University of California: Irvine), Michael Jonik (University of Sussex), Seth Johnson Forrest (Coppin State University, USA), Joshua S. Hoeynck (Case Western Reserve University), Alexander Ruggeri (Tufts University), Daniel D. Fineman (Occidental College, USA), Joshua Gardner (University of North Carolina, Asheville), Michael Kindellan (University of Sheffield ), Jeffrey Gardiner, Nathanael Pree (The University of Sydney), Dylan J. Clark (University of North Carolina, Chapel Hill), Jeff Davis
Acknowledgements
Introduction
Chapter 1 Projective Verse and pedagogy
Michael Kindellan
Chapter 2 Olson’s poetics and pedagogy: influences at Black Mountain College
Jeff Gardiner
Chapter 3 Olson’s Dérive, near-far Boulez
Michael Jonik
Chapter 4 “By ear, he sd.”: open listening with Charles Olson and John Cage
Alexander Ruggeri
Chapter 5 “Mu-sick, mu-sick, mu-sick”: Olson’s stammer and the poetics of noise
Seth Johnson Forrest
Chapter 6 Shadow on the rock: morphology and voice in Olson’s later Maximus poems
Jeff Davis
Chapter 7 Charles Olson and his “post-modern” exploration
Joshua Gardner
Chapter 8 “what insides are”: history—gravitational and unrelieved
Kirsty Singer
Chapter 9 Revising the stance of “Projective Verse”: Charles Olson’s ecological vision of Alfred North Whitehead’s cosmology
Joshua Hoeynck
Chapter 10 Olson, Peirce, Whitehead, and American process poetics
Daniel D. Fineman
Chapter 11 Maximus and Aboriginal Australia: antipodean influences on the archaic proprioceptive epic
Nathanael Pree
Chapter 12 An Archaeologist of Morning in the Mayab, 1951
Dylan Clark
"Persian is one of the great lingua francas of world history. Yet despite its recognition as a shared language across the Islamic world and beyond, its scope, impact and mechanisms remain underexplored. A world historical inquiry into pre-modern cosmopolitanism, The Persianate World traces the reach and limits of Persian as a Eurasian language in a comprehensive survey of its geographical, literary, and social frontiers. From Siberia to Southeast Asia, and between London and Beijing, this book shows how Persian gained, maintained, and finally surrendered its status to imperial and vernacular competitors. Capturing the Persianate as process, fourteen essays trace Persian's interactions with Bengali, Chinese, Turkic, and Punjabi, to identify the forces that extended 'Persographia,' the domain of written Persian. Spanning the ages' expansion and contraction, The Persianate World offers a critical survey of both the supports and constraints of one of history's key languages of global exchange"
"The Persianate World: Rethinking a Shared Sphere is among the first books to explore the pre-modern and early modern historical ties among such diverse regions as Anatolia, the Iranian plateau, Central Asia, Western Xinjiang, the Indian subcontinent, and southeast Asia, as well as the circumstances that reoriented these regions and helped break up the Persianate ecumene in modern times. Essays explore the modalities of Persianate culture, the defining features of the Persianate cosmopolis, religious practice and networks, the diffusion of literature across space, subaltern social groups, and the impact of technological advances on language. Taken together, the essays reflect the current scholarship in Persianate studies, and offer pathways for future research."
%20810px,%20100vw%22%20src%3D%22https://www.creativeboom.com/uploads/articles/fe/feaab6fed92dc66f44ea98dbd9b2c9d2a9365660_810.jpg%22%20srcset%3D%22https://www.creativeboom.com/uploads/articles/fe/feaab6fed92dc66f44ea98dbd9b2c9d2a9365660_810.jpg%20810w,%20https://www.creativeboom.com/uploads/articles/fe/feaab6fed92dc66f44ea98dbd9b2c9d2a9365660_1620.jpg%201620w%22%20width%3D%22810%22%20/%3E%3C/div%3E%3Ch3%3E%3Ca%20href%3D%22https://www.creativeboom.com/news/julanite-by-jarvis-brookfield/%22%3EFrom%20Creative%20Boom%3C/a%3E%3C/h3%3E%3Cdiv%3E%3Cbr%20/%3E%3C/div%3EPsychedelic%20painter%20Jarvis%20Brookfield%20likes%20to%20delve%20deep%20into%20our%20psyches%20with%20his%20groundbreaking%20work;%20his%20latest%20exhibition%20is%20no%20exception.%26nbsp;As%20he%20highlighted%20in%20our%20%3Ca%20href%3D%22https://www.creativeboom.com/features/jarvis-brookfield/%22%3Eexclusive%20interview%3C/a%3E%20a%20while%20back,%20Jarvis's%20art%20is%20a%20celebration%20of%20the%20boundless%20nature%20of%20the%20imagination.%20%3Cbr%20/%3E%3Cbr%20/%3EHis%20new%20collection%20draws%20inspiration%20from%20Henry%20Corbin's%20essay%20The%20Mundus%20Imaginalis%20and%20delves%20into%20the%20concept%20of%20a%20%22place%20of%20images%20in%20suspense,%22%20which%20exists%20between%20spiritual%20realms%20and%20the%20sensory%20world:%20a%20'place'%20that's%20as%20ontologically%20real%20as%20the%20world%20we%20perceive.%3Cdiv%3E%3Cbr%20/%3E%3C/div%3E%3Cdiv%3E%3Cimg%20alt%3D%22%22%20class%3D%22post__image%20%22%20sizes%3D%22(min-width%201000px)%20810px,%20100vw%22%20src%3D%22https://www.creativeboom.com/uploads/articles/89/8997c43b13cbc4336cdd4ade386daf0173bb32f6_810.jpg%22%20srcset%3D%22https://www.creativeboom.com/uploads/articles/89/8997c43b13cbc4336cdd4ade386daf0173bb32f6_810.jpg%20810w,%20https://www.creativeboom.com/uploads/articles/89/8997c43b13cbc4336cdd4ade386daf0173bb32f6_1620.jpg%201620w%22%20width%3D%22810%22%20/%3E%3C/div%3E)
%20was%20a%20philosopher,%20theologian,%20Iranologist%20and%20professor%20of%20Islamic%20Studies%20at%20the%20%C3%89cole%20Pratique%20des%20Hautes%20%C3%89tudes%20in%20Paris.%20He%20was%20the%20author%20of%20%E2%80%9CEn%20Islam%20Iranien%E2%80%9D%20(Islam%20in%20Iran).%3C/div%3E%0A%3Cdiv%3E%0A%3Cstrong%3EPhoto:%20A%20poster%20for%20Iranian%20director%20Masud%20Taheri%E2%80%99s%20documentary%20%E2%80%9CThe%20Orientalist%E2%80%9D%20about%20French%20scholar%20Henry%20Corbin.%3C/strong%3E%3Cbr%20style%3D%22box-sizing:%20border-box;%22%20/%3E%26nbsp;%3Cbr%20style%3D%22box-sizing:%20border-box;%22%20/%3EABU/MMS/YAW%3C/div%3E%0A%3Cdiv%3E%0A%3Ca%20href%3D%22https://www.tehrantimes.com/news/444529/The-Orientalist-on-Henry-Corbin-to-premiere-in-Tehran%22%3ETeheran%20Times,%20Jan%2025,%202020%3C/a%3E%3C/div%3E%0A%3Cdiv%3E%0A%3Cbr%20/%3E%3C/div%3E%0A%3Cdiv%3E%0A%3Cbr%20/%3E%3C/div%3E)
,%20Peter%20Forshaw%20(Editor),%20Marco%20Pasi%20(Editor)%3C/div%3E%0A%3Cdiv%3E%0A%3Cbr%20/%3E%3C/div%3E%0A%3Cdiv%3E%0A%3Cspan%3EFew%20fields%20of%20academic%20research%20are%20surrounded%20by%20so%20many%20misunderstandings%20and%20misconceptions%20as%20the%20study%20of%20Western%20esotericism.%20For%20twenty%20years%20now,%20the%20Centre%20for%20History%20of%20Hermetic%20Philosophy%20and%20Related%20Currents%20(University%20of%20Amsterdam)%20has%20been%20at%20the%20forefront%20of%20international%20scholarship%20in%20this%20domain.%20This%20anniversary%20volume%20seeks%20to%20make%20the%20modern%20study%20of%20Western%20esotericism%20more%20widely%20known%20beyond%20specialist%20circles,%20while%20addressing%20a%20range%20of%20misconceptions,%20biases,%20and%20prejudices%20that%20still%20tend%20to%20surround%20it.%20Thirty-one%20major%20scholars%20in%20the%20field%20respond%20to%20questions%20about%20a%20wide%20range%20of%20unfamiliar%20ideas,%20traditions,%20practices,%20problems,%20and%20personalities%20that%20are%20central%20to%20the%20field.%20By%20challenging%20many%20taken-for-granted%20assumptions%20about%20religion,%20science,%20philosophy,%20and%20the%20arts,%20this%20volume%20demonstrates%20why%20the%20modern%20study%20of%20esotericism%20leads%20us%20to%20reconsider%20much%20that%20we%20thought%20we%20knew%20about%20the%20story%20of%20Western%20culture.%3C/span%3E%3C/div%3E%0A%3Cdiv%3E%0A%3Cspan%3E%3Cbr%20/%3E%3C/span%3E%3C/div%3E%0A%3Cdiv%3E%0A%3Cspan%3E%3Cbr%20/%3E%3C/span%3E%3C/div%3E%0A%3Cdiv%3E%0A%3Cspan%3E%3Cbr%20/%3E%3C/span%3E%3C/div%3E%0A%3Cdiv%3E%0A%3Cspan%3E%3Cbr%20/%3E%3C/span%3E%3C/div%3E)
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,%20and%20a%20book%20of%20poems,%20Boundary%20Violations%20(2015).%20He%20compiled%20the%20bibliography%20of%20archetypal%20psychology%20for%20James%20Hillman%E2%80%99s%20Archetypal%20Psychology:%20A%20Brief%20Account%20and%20is%20editor%20of%20volume%2011%20of%20the%20Uniform%20Edition%20of%20Hillman's%20works,%20On%20Depression%20(forthcoming).%20He%20is%20a%20Fellow%20of%20the%20Temenos%20Academy%20in%20London%20and%20teaches%20and%20lectures%20regularly%20in%20Europe%20and%20the%20US.%3Cbr%20/%3E%0A%3Ca%20href%3D%22https://www.amazon.com/Tom-Cheetham/e/B001K8GFYG/ref%3Ddp_byline_cont_book_1%22%3EAmazon%20Author%20Page%3C/a%3E%3Cbr%20/%3E%0A%3Cdiv%3E%0A%3Cbr%20/%3E%3C/div%3E)
%3Cbr%20/%3E%0A%3Cbr%20/%3E%0A%3Cbr%20/%3E%0ALight%20in%20its%20unqualified%20sense%20bears%20many%20meanings%20according%20to%20the%20multitude,%20some%20meanings%20are%20equivocal,%20some%20literal%20and%20some%20metaphorical,%20such%20as%20light%20of%20the%20sun,%20light%20of%20the%20moon,%20light%20of%20the%20lamp,%20the%20light%20of%20intellect,%20the%20light%20of%20faith,%20the%20light%20of%20piety,%20the%20light%20of%20a%20ruby,%20the%20light%20of%20gold,%20the%20light%20of%20turquoise.%20(Sadra%202004,%2035)%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AIt%20is%20through%20light%20that%20we%20are%20able%20to%20reach%20out%20to%20the%20not-yet%20known,%20to%20the%20indistinct%20potential%20and%20the%20unrealised.%20Artist%20Derek%20Ventling%20suggests%20that%20light%20is%20a%20source%20for%20%E2%80%9Ccontinuous%20negotiation%20with%20our%20surroundings%E2%80%9D%20(Ventling%202017,%2019).%20The%20ephemeral%20force%20of%20light%20contours%20our%20perception%20and%20defines%20our%20physical%20and%20spatial%20surroundings.%20Light%20is%20significant%20for%20both%20art%20practice%20and%20philosophy.%20In%20the%20book%20The%20Practice%20of%20Light,%20Sean%20Cubitt%20ruminates%20on%20the%20performance%20of%20light%20and%20the%20%E2%80%9Cpotential%20that%20lies%20curled%20up%20inside.%E2%80%9D%20Light%20begins%20in%20the%20invisible%20black%20and%20performs%20as%20a%20mediation%20between%20the%20known%20and%20unknown%20world%20(2).%3Cbr%20/%3E%0A%3Cbr%20/%3E%0ASadr-ud-Din%20Muhammad%20Shirazi,%20famously%20known%20as%20Mulla%20Sadra,%20a%2017%20th-century%20Persian%20Muslim%20philosopher,%20begins%20his%20exegesis%20on%20the%20%E2%80%9Clight%20verse%E2%80%9D%5B1%5D%20of%20the%20Quran%20by%20contemplating%20the%20multitude%20of%20meanings%20of%20light.%20Sadra%20draws%20light%20away%20from%20its%20physical%20temporal%20meanings%20towards%20a%20divine%20spiritual%20entity%20(al%20Munawwir)%20%E2%80%9Cthat%20realizes%20all%20existence%E2%80%9D%20(Sadra%202004,%2043).%20Sadra%20equates%20existence%20with%20light%20by%20saying%20%E2%80%9Cthe%20reality%20of%20light%20and%20existence%20is%20the%20same%20thing%E2%80%9D%20(21).%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AThere%20is%20a%20long%20history%20for%20the%20use%20of%20light%20to%20present%20God%E2%80%99s%20presence%20towards%20creation.%20Cubitt%20tracks%20a%20genealogy%20of%20such%20a%20light%20in%20early%20artworks%20dating%20as%20far%20back%20as%20the%201400s.%20He%20writes,%20%E2%80%9CLight%20was%20a%20perfect%20symbol%20of%20God%20illuminating%20everything%20yet%20itself%20invisible%E2%80%9D%20(Cubitt%202014,%2046).%20As%20a%20contemporary%20artist,%20I%20use%20light%20as%20a%20research%20tool%20to%20trace%20the%20resonance%20of%20the%20unseen.%20For%20me,%20light%20is%20a%20medium%20of%20immense%20potential,%20that%20structures%20our%20perception%20of%20the%20visual%20world.%20Light%20is%20in%20constant%20movement,%20transient%20and%20transcendental....%20%3Ca%20href%3D%22https://www.performancephilosophy.org/journal/article/view/242/350%22%3EREAD%20THE%20ARTICLE%3C/a%3E%3Cbr%20/%3E%0A%3Ca%20href%3D%22https://www.performancephilosophy.org/journal/article/view/242/350%22%3E%3Cbr%20/%3E%3C/a%3E%0A%3Cbr%20/%3E%0A%3Cbr%20/%3E%0A%3Cbr%20/%3E%0A%3Cbr%20/%3E%0A%3Cbr%20/%3E)
%3C/div%3E%0A%3Cdiv%3E%0A%3Cbr%20/%3E%3C/div%3E%0Aby%20Kirsty%20Singer%20(University%20of%20California:%20Irvine),%20Michael%20Jonik%20(University%20of%20Sussex),%20Seth%20Johnson%20Forrest%20(Coppin%20State%20University,%20USA),%20Joshua%20S.%20Hoeynck%20(Case%20Western%20Reserve%20University),%20Alexander%20Ruggeri%20(Tufts%20University),%20Daniel%20D.%20Fineman%20(Occidental%20College,%20USA),%20Joshua%20Gardner%20(University%20of%20North%20Carolina,%20Asheville),%20Michael%20Kindellan%20(University%20of%20Sheffield%20),%20Jeffrey%20Gardiner,%20Nathanael%20Pree%20(The%20University%20of%20Sydney),%20Dylan%20J.%20Clark%20(University%20of%20North%20Carolina,%20Chapel%20Hill),%20Jeff%20Davis%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AAcknowledgements%3Cbr%20/%3E%0AIntroduction%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AChapter%201%20Projective%20Verse%20and%20pedagogy%3Cbr%20/%3E%0AMichael%20Kindellan%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AChapter%202%20Olson%E2%80%99s%20poetics%20and%20pedagogy:%20influences%20at%20Black%20Mountain%20College%3Cbr%20/%3E%0AJeff%20Gardiner%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AChapter%203%20Olson%E2%80%99s%20D%C3%A9rive,%20near-far%20Boulez%3Cbr%20/%3E%0AMichael%20Jonik%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AChapter%204%20%E2%80%9CBy%20ear,%20he%20sd.%E2%80%9D:%20open%20listening%20with%20Charles%20Olson%20and%20John%20Cage%3Cbr%20/%3E%0AAlexander%20Ruggeri%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AChapter%205%20%E2%80%9CMu-sick,%20mu-sick,%20mu-sick%E2%80%9D:%20Olson%E2%80%99s%20stammer%20and%20the%20poetics%20of%20noise%3Cbr%20/%3E%0ASeth%20Johnson%20Forrest%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AChapter%206%20Shadow%20on%20the%20rock:%20morphology%20and%20voice%20in%20Olson%E2%80%99s%20later%20Maximus%20poems%3Cbr%20/%3E%0AJeff%20Davis%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AChapter%207%20Charles%20Olson%20and%20his%20%E2%80%9Cpost-modern%E2%80%9D%20exploration%3Cbr%20/%3E%0AJoshua%20Gardner%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AChapter%208%20%E2%80%9Cwhat%20insides%20are%E2%80%9D:%20history%E2%80%94gravitational%20and%20unrelieved%3Cbr%20/%3E%0AKirsty%20Singer%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AChapter%209%20Revising%20the%20stance%20of%20%E2%80%9CProjective%20Verse%E2%80%9D:%20Charles%20Olson%E2%80%99s%20ecological%20vision%20of%20Alfred%20North%20Whitehead%E2%80%99s%20cosmology%3Cbr%20/%3E%0AJoshua%20Hoeynck%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AChapter%2010%20Olson,%20Peirce,%20Whitehead,%20and%20American%20process%20poetics%3Cbr%20/%3E%0ADaniel%20D.%20Fineman%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AChapter%2011%20Maximus%20and%20Aboriginal%20Australia:%20antipodean%20influences%20on%20the%20archaic%20proprioceptive%20epic%3Cbr%20/%3E%0ANathanael%20Pree%3Cbr%20/%3E%0A%3Cbr%20/%3E%0AChapter%2012%20An%20Archaeologist%20of%20Morning%20in%20the%20Mayab,%201951%3Cbr%20/%3E%0ADylan%20Clark%3Cbr%20/%3E%0A%3Cbr%20/%3E%0ACoda%3Cbr%20/%3E%0AIndex%26nbsp;%20%3Cbr%20/%3E%0A%3Cbr%20/%3E)
