Henry Corbin

Corbin — Avicenna and the Visionary Recital (1960) [DECLARED]

Corbin — Creative Imagination in the Ṣūfism of Ibn ‛Arabī (1969) [DECLARED]

Corbin — The Man of Light in Iranian Sufism (1978) [DECLARED]

Corbin — Spiritual Body and Celestial Earth (1977) [DECLARED]

Sufismo · Commentator

Perennialismo · Member

«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» — aparta de entrada las tres acepciones corrientes de la palabra que da título a su libro: ni la fantasía, profana o no, ni el órgano que produce imaginaciones identificadas con lo irreal

«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» — sostiene en cambio que se trata de una función absolutamente básica, correlativa de un universo propio dotado de existencia objetiva y percibido precisamente por la Imaginación

«once the full noetic value of the Imagination is admitted, it may be advisable to free the intentions of the Imagination from the parentheses in which a purely phenomenological interpretation encloses them, if we wish, without fear or misunderstanding, to relate the imaginative function to the view of the world proposed by the Spiritualists to whose company the present book invites us» — propone dar un paso más que la fenomenología: liberar las intenciones de la Imaginación del paréntesis en que una interpretación puramente fenomenológica las encierra, para poder relacionar la función imaginativa con la visión del mundo de los espirituales a cuya compañía convida el libro

«Our orientation will be all the surer if we start out on our own at the point where other investigations intersect with our own» — declara su procedimiento: la orientación será más segura si arranca por cuenta propia en el punto donde otras investigaciones se cruzan con la suya

«We do not wish to confuse elements that should be kept apart or reduce them to their poorest common denominator; quite the contrary, our purpose is to recognize the most personal originalities, because all notion of divergence or deviation is done away with where it is admitted that individual spontaneities arise freely from a mode of perception common to all of them, from the participation of all in a common prophetic religion» — declara qué busca su comparación: no confundir lo que debe mantenerse aparte ni reducirlo al mínimo común denominador, sino reconocer las originalidades más personales

«The idea of assembling this community of the ta’wīl in a single study does not so far seem to have figured in the program of the religious sciences; the main reason for this is perhaps the inaccessibility of the sources; it is to be hoped that the little we shall be able to say here will suffice to show how valuable such an inquiry would be» — señala que reunir en un solo estudio la comunidad del ta’wīl no figura aún en el programa de las ciencias religiosas, y atribuye la causa a la inaccesibilidad de las fuentes

«We shall accord special mention to the Protestant representatives of mystic theosophy because of the amplitude of their works and because they are very seldom asked the questions we shall put to them here» — dice por qué dedica mención especial a los representantes protestantes de la teosofía mística: por la amplitud de sus obras y porque rara vez se les hacen las preguntas que él les hará

«It is a cognitive power in its own right. Its mediating faculty is to make us able to know without any reservation that region of Being which, without this mediation, would remain forbidden ground, and whose disappearance brings on a catastrophe of the Spirit, where we have by no means yet taken the measure of all the consequences.» — enuncia la tesis de su preludio: la Imaginación es una potencia cognitiva por derecho propio, y su desaparición acarrea una catástrofe del Espíritu cuyas consecuencias, dice, todavía no se han medido

«The Latin language came to our assistance, and the expression mundus imaginalis is the literal equivalent of the Arabic 'a/am al-mithal» — dice de dónde saca el término por el que se le cita: el latín le presta mundus imaginalis como equivalente literal del árabe; la cita se corta ahí porque la frase sigue con una forma que el impreso parte por el renglón

«a key-term over which we hesitated at the time of the first edition of this book.» — y declara que ante esa palabra clave había vacilado en la primera edición del libro

«This key-term, mundus imaginalis, commands the complete network of notions appropriate to the precise level of Being and Knowl~dge which it connotes: imaginative perception, imaginative knowledge, imaginative consciousness.» — el término manda, según él, sobre una red entera de nociones: percepción imaginativa, conocimiento imaginativo, consciencia imaginativa

«As for the function of the mundus imaginalis and the Imaginal Forms, it is defined by their median and mediating situation between the intellectual and sensible worlds. On the one hand it immaterialises the Sensible Forms, on the other it "imaginalises" the Intellectual Forms to which it gives shape and dimension.» — la función que le adjudica a ese mundo intermedio: inmaterializa las Formas Sensibles y a la vez imaginaliza las Intelectuales, dándoles figura y dimensión

«With the loss of the imaginatio vera and of the mundus imaginalis nihilism and agnosticism begin.» — la consecuencia que declara para su propio tiempo: con la pérdida de la imaginatio vera y del mundus imaginalis empiezan el nihilismo y el agnosticismo

«Access to this imaginal history is opened up for us by that hermeneutic par excellence which is denoted by the word ta'wil, which literally means to "reconduct something to its source," to its archetype, to its true reality.» — define el otro término con que se le cita: la hermenéutica llamada ta'wil, que literalmente reconduce algo a su fuente, a su arquetipo, a su realidad verdadera

«Hegel said that philosophy consists in turning the world inside out. Let us say rather that this world is here and now inside out. The ta'wil and the prophetic philosophy consist in putting it right side out once more.» — el giro que le da a la frase de Hegel: no es la filosofía la que pone el mundo del revés, es que el mundo ya está del revés, y el ta'wil consiste en volverlo a poner del derecho

«In this connection, we wish to give a caution. We have come to see for ourself, with pleasure though not unmixed with some anxiety, that the word "imaginal" as used specifically in our researches has been spreading and even gaining ground.» — la advertencia que da sobre la difusión de su propio término: ha visto con placer no exento de inquietud que la palabra imaginal se difunde y gana terreno

«If this term is used to apply to anything other than the mundus imaginalis and the imaginal Forms as they are located in the schema of the worlds which necessitate them and legitimise them, there is a great danger that the term will be degraded and its meaning be lost.» — y el límite que le pone: si se aplica a otra cosa que al mundus imaginalis y a las Formas imaginales situadas en el esquema de los mundos que las exige, hay gran peligro de que el término se degrade y pierda su sentido

«It is superfluous to add-the reader will already have understood this-that the mundus imaginalis has nothing to do with what the fashion of our time calls "the civilisation of the image."» — y el deslinde final: el mundus imaginalis no tiene nada que ver con lo que la moda de la época llama la civilización de la imagen

«On this point I am convinced that Neoplatonism (which it has long been fashionable to disparage) was infinitely closer to Iranian angelology, and to a better understanding of the theurgical and demiurgical role of its heavenly entities than the philsophical improvisations in which religious historians are apt to indulge when they are short of categories.» — su adjudicación, en primera persona, sobre los historiadores de las religiones: se declara convencido de que el neoplatonismo estuvo infinitamente más cerca de la angelología irania que las improvisaciones filosóficas a que se entregan cuando les faltan categorías; el troceo imprime philsophical

«First of all, we had to outline a phenomenology of Mazdean consciousness or, more exactly, of Mazdean angelology, with the personal Figures and archetypes that are its hierophanies. Then, by means of the theme studied here, we had to clear the way leading from Mazdean Iran to Islamic Iran.» — declara el plan de trabajo del libro: primero una fenomenología de la consciencia mazdea, o más exactamente de su angelología, y luego el camino que va del Irán mazdeo al Irán islámico

«The pages that have been translated here, both from Persian and Arabic, are extracts from eleven authors, who together cover the period from the twelfth century up to the present day.» — y la composición de su antología: extractos de once autores que cubren del siglo XII a la actualidad, traducidos del persa y del árabe

«The epochs of a spiritual world make up a history sui generis, which is in its very essence imaginal history.» — el nombre que da a su objeto: una historia sui generis que es en esencia historia imaginal

«Others have spoken of the "Chronicle of Akasha" (this term denoting the subtle world). What we have in view here postulates simply the term "imaginal history."» — y el deslinde de su término frente al ajeno: otros hablaron de la Crónica del Akasha; lo que él postula es simplemente historia imaginal

«This innerness must in no way be confused with anything that our modern terms subjectivism or nominalism may be supposed to refer to; nor with anything imaginary in the sense of this word that has been contaminated for us by the idea of unreality.» — pone el límite de su propio término: esa interioridad no es el subjetivismo ni el nominalismo modernos, ni lo imaginario en el sentido contaminado por la idea de irrealidad

«And so, if we found ourselves writing the words Ex Oriente lux as an epigraph, we would be completely mistaken if we imagined we were saying the same thing as the Spiritual masters discussed in this work are saying, and if looking for the "Light of the Orient" we merely turned toward the geographical east.» — rechaza de entrada la lectura fácil de su asunto: escribir Ex Oriente lux de epígrafe y buscar la Luz de Oriente en el este geográfico sería malentender a los maestros de que trata

«Then it may happen, just as we have learned to understand alchemy as signifying something quite different from a chapter in the history or prehistory of our sciences,» — usa el caso de la alquimia como precedente de su propia operación: se aprendió a leerla como algo distinto de un capítulo de la historia o la prehistoria de nuestras ciencias

«Indeed, the researches and developments necessitated by this book led us much farther than we had foreseen when we undertook the enterprise, and obliged us to encroach upon tasks that, then, were still to come.» — declara, en el prólogo a la segunda edición, que el libro lo llevó mucho más lejos de lo previsto y lo obligó a invadir tareas que entonces estaban por venir

«Today we could not "touch up" this book without making certain extensive revisions in it; and to do so would be to destroy what was, after all, an essential moment that determined our later researches.» — y niega la revisión del libro con un argumento de método: retocarlo exigiría revisiones extensas y destruiría un momento que fue el que determinó sus investigaciones posteriores

«The best procedure in the face of these ineptitudes is to follow the dictum of which our authors are constantly reminding us: each being can know and comprehend only its like.» — opone a la polémica el dictum que dice repetirle sus propios autores: cada ser solo puede conocer y comprender a su semejante

«It may prove that the letter of his cosmological system is closed to the immediate consciousness of our time. But the personal experience entrusted to his recitals reveals a situation with which ours perhaps has something in common. In this case, his whole system becomes the "cipher" of such a situation. To "decipher" it is not to accumulate a vain erudition of things, but to open our own possibility to ourselves» — acota qué puede enseñar hoy un sistema antiguo: la letra acaso esté cerrada a la consciencia inmediata del tiempo presente, y la experiencia personal confiada a los recitales revela una situación con algo en común con la nuestra; descifrarla, dice, no es acumular una vana erudición de cosas

«As to searching for "Orientals" whose "Oriental wisdom" should owe its quality purely and simply to their geographical situation—to do so is perhaps to chase after phantoms of our own erudition.» — niega que la cualidad oriental se deba a la situación geográfica: buscar orientales cuya sabiduría oriental deba su cualidad pura y simplemente a dónde viven es perseguir fantasmas de la propia erudición; la palabra inicial queda partida por el cambio de plana

«Must the Orient succumb to philosophies that alienate man's being in the objectivity of things, just at the moment when the Occident, by various approaches (phenomenology, depth psychology, and so on), is attempting to reconquer the soul that—as in the Avicennan Recital of the Bird—has fallen captive in the net of determinisms and positivisms» — la pregunta con que cierra su excurso sobre el destino de los dos hemisferios: si el Oriente debe sucumbir a las filosofías que alienan el ser del hombre en la objetividad de las cosas justo cuando el Occidente intenta, por la fenomenología y la psicología profunda, reconquistar el alma caída en la red de los determinismos

«The work of Henry Corbin (1903-1978) does not come under the purview of Christian theosophy, but any serious reflection on it is henceforth enriched by a new and fecond recontextualizing in the three great "religions of the Book" (Jewish, Christian, and Muslim).» — Antoine Faivre lo data —1903 a 1978— y sitúa su obra: fuera de la teosofía cristiana, y aun así toda reflexión seria sobre ella queda enriquecida por su recontextualización en las tres religiones del Libro; la grafía fecond es de la capa de texto

«The imagination, true organ of the soul, puts us in contact with the mundus imaginalis or the "imaginal" world. (Henry Corbin coined that appropriate adjective.)» — Faivre le acredita el adjetivo: la imaginación como órgano verdadero del alma pone en contacto con el mundus imaginalis, y el adjetivo imaginal lo acuñó Henry Corbin

«But rather it is a kind of organ of the soul, thanks to which humanity can establish a cognitive and visionary relationship with an intermediary world, with a mesocosmwhat Henry Corbin proposed calling a mundus imaginalis.» — Faivre define así la imaginación de su propia lista de componentes y le adjudica a Corbin el nombre del mundo intermedio, el mesocosmos que propuso llamar mundus imaginalis

«The exegeses ofAnanda Coomaraswamy, Mircea Eliade, Henry Corbin, and Seyyed H. Nasr always start with the notion of philosophiatheosophiaperennis, and it is to this that their hermeneutics always returns. But not one of them neglects erudition, critical apparatus, or the historical and philosophical tools that constitute a specific aspect of modernity. With them, university scholarship becomes the aid, today indispensable, of Tradition, which they approach both as savants and philosophers.» — Faivre lo pone en serie con Ananda Coomaraswamy, Mircea Eliade y Seyyed H. Nasr por un rasgo común: sus exégesis parten siempre de la philosophia-theosophia perennis y a ella vuelve siempre su hermenéutica, sin que ninguno descuide la erudición ni el aparato crítico

«The hermeneutics, philosophy, and spiritual alchemy that it proposes do not constitute an original method or reflectiona "tradition"-for it is a fact that the same attitudes are found elsewhere: one would be hard pressed to refuse John Scottus Eriugena the title of theosopher, and in non-Christian territory the Shiism that Henry Corbin made accessible to us appears essentially like a theosophy.» — Faivre le adjudica haber hecho accesible el chiismo, que a su juicio se presenta esencialmente como una teosofía

«The Pilgrims of the Orient and the Wanderers of the Occident." This title struck me as provocative when Henry Corbin proposed it as the theme of our fourth Conference.* But he soon made plain that Orient and Occident would be understood here in a nongeographical sense: it is a question of a spiritual Orient in our Western world, and one can endeavor to define the specificity of this spirituality.» — Faivre cuenta que el título del cuarto coloquio lo propuso Henry Corbin y que le pareció provocador hasta que Corbin aclaró que Oriente y Occidente se entendían ahí en sentido no geográfico

«It is the latter that opens the imaginal for us: "Gnosis" is inner vision. Its mode of expression is narrative; it is a recital. It believes only to the extent it knows. It is wisdom and faith. It is Pistis Sophia" (Henry Corbin).» — Faivre cita de Henry Corbin esta definición de la gnosis: visión interior de modo narrativo, que cree solo en la medida en que conoce, sabiduría y fe, Pistis Sophia; las comillas descolocadas son de la capa de texto

«Eranos Jahrbücher. Series. Frankfurt: Insul Verlag, last publisher (after Rhein Verlag, Zurich). 57 volumes, about 500 pp. each (1933-1988). This series is composed of contributions in German, French, and English that were the object of presentations at the annual meeting ("Eranos Tagung") in Ascona, Switzerland. Among the most well-known participants and panelists were G. Durand, M. Eliade, H. Corbin, G. Scholem, and C.G. Jung.» — Faivre lo cuenta entre los participantes más conocidos de los Eranos Jahrbücher, con Durand, Eliade, Scholem y Jung

«But whereas colleagues with Christian backgrounds like Corbin or Eliade saw historical existence as a prison or nightmare and “historicism” as the enemy, for a Zionist Jew like Scholem such an attitude was impossible.» — Wouter Hanegraaff contrapone las posiciones sin armonizarlas: colegas de formación cristiana como Corbin o Eliade veían la existencia histórica como prisión o pesadilla, y para un judío sionista como Scholem esa actitud era imposible

«What it does mean is that he adopted the metaphysical perspective of his favorite authors as his own, and opposed it in the strongest possible wordings against the “disease,” “profanation,” “corruption,” even “satanic inversion” represented by historical reductionism.» — Hanegraaff dice qué hizo Corbin con la perspectiva metafísica de sus autores favoritos: adoptarla como propia y oponerla en los términos más duros a la reducción histórica, enfermedad, profanación, corrupción, inversión satánica

«This does not mean that he disregarded the study of primary sources: on the contrary, he spent his life studying the works of Suhraward¯ı, Ibn ‘Arabi and a range of other important Iranian theosophers in their original language, and his enormous contribution to the study of medieval Islamic mysticism is undisputed.» — Hanegraaff aclara lo que eso no significa: Corbin dedicó su vida a estudiar en lengua original a Suhrawardī, Ibn Arabi y otros teósofos iraníes, con una contribución que llama indiscutida

«All this makes it pointless to judge Corbin’s work by the criteria of academic historiography: as Maria E. Subtelny bluntly puts it, he was simply “not interested in historical truth.”» — Hanegraaff declara ocioso juzgar su obra con los criterios de la historiografía académica, y trae la sentencia de Maria E. Subtelny de que Corbin no estaba interesado en la verdad histórica

«Corbin chose the narrow path of metaphysics, and accepted that this made him into an “occidental exile,”154 speaking on behalf of a spiritual world that had become alien and incomprehensible to practically all his contemporaries.» — Hanegraaff describe el precio que Corbin aceptó al elegir la senda estrecha de la metafísica: la de un exiliado occidental que habla por un mundo espiritual vuelto ininteligible para sus contemporáneos

«Whereas Corbin was inspired by very similar emotions and personal experiences165 but went on to embrace a consistent metaphysical worldview, I see no indication that Eliade ever did so.» — Hanegraaff marca la diferencia entre los dos casos: Corbin partió de emociones y experiencias personales muy semejantes a las de Eliade y abrazó una metafísica consistente, y de Eliade no ve indicio de que lo hiciera

«Prior to this, Scholem had been devoting his life to recovering the “esoteric” dimensions of Judaism, and from a very different perspective, Corbin had done the same for Islam;189 but perhaps surprisingly, a similar project focused on the third of the great scriptural religions, Christianity, had not taken shape, and began to emerge only during the 1970s in the work of Antoine Faivre.» — Hanegraaff registra la asimetría del campo: Scholem había dedicado su vida a recuperar las dimensiones esotéricas del judaísmo y Corbin, desde una perspectiva muy distinta, había hecho lo mismo con el islam

«As pointed out by Steven Wasserstrom, in Scholem’s writings and, much more extremely, those of Corbin, the “esoteric” dimensions were promoted from a position of marginality to one of centrality with Judaism and Islam, at the expense of the purely doctrinal, legalistic, and other “exoteric” dimensions that have in fact dominated much of the beliefs and practices of ordinary Jews and Muslims.» — Hanegraaff acredita a Steven Wasserstrom la observación de que en Scholem, y mucho más en Corbin, las dimensiones esotéricas pasaron de la marginalidad a la centralidad a costa de las doctrinales y legales

«He might well have spent the rest of his career as a specialized historian in Germanic studies, had it not been for a second factor: the impact on his thinking of the Eranos approach to religion, and of Henry Corbin and Gilbert Durand in particular.» — Hanegraaff nombra lo que desvió a Antoine Faivre de la germanística: el impacto del enfoque de Eranos y, en particular, de Henry Corbin y Gilbert Durand

«About eight years ago, an article by Henry Corbin devoted to the Divine Wisdom, as well as his preface to C. G. Jung’s book (Response to Job) and the work devoted to Ibn ‘Arabi, revealed to me what one cannot summarize in ten lines, and made suddenly clear to me that it is possible to work as a philosopher without thereby neglecting history.» — el reconocimiento es de Faivre, citado por Hanegraaff: un artículo de Henry Corbin sobre la Sabiduría divina, su prefacio al libro de Jung sobre Job y su obra sobre Ibn Arabi le hicieron ver de golpe que se puede trabajar como filósofo sin descuidar la historia

«It was the brainchild of Henry Corbin, and the most explicit vehicle of his personal understanding of “esotericism.”» — Hanegraaff adjudica sin rodeos la Université Saint Jean de Jérusalem: fue idea de Henry Corbin y el vehículo más explícito de su comprensión personal del esoterismo

«Spurred on by these spiritual commitments, and deeply concerned about the “crisis” of contemporary intellectual life, Corbin decided (together with Faivre and a few other academics, supported by an impressive group of international scholars)312 to found an “international center for comparative spiritual research,” focused on the three “religions of the book” and devoted to the “restoration and revival of the traditional studies and sciences in the occident.» — Hanegraaff data la fundación de ese centro internacional de investigación espiritual comparada en la preocupación de Corbin por la crisis de la vida intelectual contemporánea, con Faivre y otros académicos

«In his opening address, Corbin left no doubt about the religious and spiritual nature of his initiative, or its uncompromising hostility towards the evils of the modern world.» — Hanegraaff consigna que el propio Corbin no dejó dudas, en su discurso inaugural, sobre la naturaleza religiosa y espiritual de la iniciativa ni sobre su hostilidad sin concesiones a los males del mundo moderno

«The founding committee consisted of Henry Corbin (President), Gilbert Durand (Vice-President), Antoine Faivre (Chancellor), Richard Stauffer (Treasurer), and Robert de Chateaubriant (General Secretary).» — Hanegraaff nombra el comité fundador con sus cargos: Corbin presidente, Gilbert Durand vicepresidente, Antoine Faivre canciller, Richard Stauffer tesorero y Robert de Chateaubriant secretario general

«Corbin went on to point out that, in contrast to the great theological and philosophical systems of Western culture, “the treasure of the spiritual sciences, which can be grouped under the more or less happy or adequate term ‘esotericism’” was still buried in libraries, without adequate institutional settings to safeguard and promote it.» — Hanegraaff trae su queja institucional: el tesoro de las ciencias espirituales agrupadas bajo el término más o menos feliz de esoterismo seguía enterrado en las bibliotecas, sin marco institucional que lo resguardara

«But such a project could not be pursued from a perspective of scholarly detachment: “the level of spiritual reality proper to the traditional sciences remains inaccessible if the researcher does not himself go through a new birth.”» — Hanegraaff trae la condición que Corbin le pone al investigador: el nivel de realidad espiritual propio de las ciencias tradicionales queda inaccesible si él mismo no pasa por un nuevo nacimiento

«In conclusion, he emphasized that next to Eliade’s oeuvre, Corbin’s notions of the “imaginal” and the creative imagination and Durand’s studies of the “regimes of the imaginary” provided the key to his Introduction, and hence to his understanding of esotericism.» — Hanegraaff declara las llaves de la Introduction de Faivre: junto a la obra de Eliade, lo imaginal y la imaginación creadora de Corbin y los regímenes de lo imaginario de Durand

«Corbin had suggested the new title “History of Christian Esotericism” for a chair that had just become vacant, because it seemed to correspond more or less to the competences of the favorite candidate, the specialist of Christian kabbalah Franc¸ois Secret.» — Hanegraaff data en una sugerencia de Corbin el título Historia del esoterismo cristiano para una cátedra vacante, ajustado a las competencias del candidato favorito, el especialista en cábala cristiana François Secret

«Corbin’s idea was accepted by his colleagues for want of anything better.» — y con qué criterio dice Hanegraaff que se aceptó ese nombre: a falta de algo mejor

«We have seen that the crucial notion of imagination/mediations was derived straight from Corbin’s concepts of the mundus imaginalis; but by combining it with living nature, Faivre steered away from any docetic understanding towards an incarnational perspective in line with the central notion of Naturphilosophie.» — Hanegraaff traza la genealogía de los criterios de Faivre: imaginación y mediaciones viene directamente del mundus imaginalis de Corbin, y al combinarlo con naturaleza viva Faivre se alejó de toda lectura docética

«One of the important contemporary thinkers who have pointed in this direction is the late Henry Corbin, who has bequeathed to us the word "imaginal."» — William C. Chittick lo nombra el pensador contemporáneo que apuntó en esa dirección y le adjudica el término imaginal

«As Corbin has explained in his works, the "imaginal world" or mundus imaginalis possesses an independent ontological status and must be clearly differentiated from the "imaginary" world, which is no more than our individual fantasies.» — Chittick expone lo que Corbin sostiene: el mundo imaginal tiene estatuto ontológico propio y no se confunde con el mundo imaginario de las fantasías individuales

«Moreover, in his zeal to revive the honor due to the imaginal realm, Corbin tended to de-emphasize the cornerstone oflslamic teachings, taw~ld, the "declaration of God's Unity."» — la objeción de Chittick: que en su afán por devolver el honor a lo imaginal Corbin restó peso al tawhid, la declaración de la Unidad de Dios

«It is as if Corbin was so entranced by the recovery of the imaginal that he had difficulty seeing beyond it.» — Chittick formula su reserva en condicional: como si Corbin, arrebatado por la recuperación de lo imaginal, no alcanzara a mirar más allá

«Corbin never fell into such a position, which would have betrayed the central x teaching of the texts with which he was concerned.» — y Chittick acota su propia objeción: Corbin nunca cayó en esa posición, que habría traicionado la enseñanza central de los textos que trataba

«Corbin has been able to present Ibn al-'Arabi as a thinker worthy of our most serious consideration because of the contributions he can make to the philosophical and hermeneutical concerns of the continental tradition.» — el mérito que Chittick le reconoce: haber presentado a Ibn al-'Arabi como pensador digno de la consideración más seria por lo que aporta a las preocupaciones filosóficas y hermenéuticas de la tradición continental

«Any reader of Creative Imagination soon begins to wonder where Ibn al-'Arabi ends and Corbin begins. The lines are not clear» — y la objeción de Chittick a su libro: cualquier lector de Creative Imagination se pregunta pronto dónde acaba Ibn al-'Arabi y dónde empieza Corbin

«Certainly we come to realize that Ibn al-'Arabi is a precious larder from which all sorts of delicious vittles can be extracted. But most people familiar with the original texts would agree that Corbin has highly individual tastes.» — la fórmula con que Chittick lo dice: Ibn al-'Arabi es una despensa preciosa, y quienes conocen los textos originales convendrían en que Corbin tiene gustos muy suyos

«Izutsu stresses the God who can be understood through reason, while Corbin depicts the God of theophany who can be grasped by imagination.» — el contraste que Chittick traza entre Izutsu y él: Izutsu carga sobre el Dios que se entiende por la razón y Corbin sobre el Dios de la teofanía que se capta por la imaginación

«His stress on the importance of practice and the observance of the Shari'a provides a highly beneficial antidote to some of the filtered and refined potions fed to us by Izutsu and Corbin.» — Chittick pone el énfasis de Chodkiewicz en la práctica y en la observancia de la Sharia como antídoto de lo que llama pociones filtradas y refinadas de Izutsu y Corbin

«The late Henry Corbin also taught at the Academy, and his intellectual presence was always palpable.» — Chittick consigna que Corbin también enseñaba en la Academia Imperial Irania de Filosofía y que su presencia intelectual era siempre palpable

«One cannot object to Corbin for saying that Ibn al-'Arabi interprets the verses of the Koran, but one can object to his choosing the word ta'wll to designate the process, since Ibn al-'Arabi does not use it in the positive sense» — la objeción de Chittick sobre el término: no es objetable decir que Ibn al-'Arabi interpreta los versículos del Corán, y sí lo es que Corbin elija la palabra ta'wil para designar ese proceso, que Ibn al-'Arabi no usa en sentido positivo

«Corbin means to imply that Ibn al-'Arabi leaned toward Shi'ite beliefs, but in fact Corbin is merely expressing his own conviction that anyone as important as Ibn al-'Arabi had to be influenced by Shi'ism.» — y lo que Chittick le atribuye: que da a entender una inclinación chií en Ibn al-'Arabi y en realidad expresa su propia convicción de que alguien tan importante tenía que estar influido por el chiismo

«Corbin's introduction to Creative Imagination (pp. 38-77) provides many details of Ibn al-'Arabi's life, though these are interwoven with interpretations with which not everyone would agree.» — Chittick dice en nota lo que da y lo que no la introducción de Corbin a Creative Imagination: muchos detalles de la vida de Ibn al-'Arabi entretejidos con interpretaciones que no todos compartirían

«Still on the surface, it traces a particular lineage of impossible thinking through Corbin back to the Swiss psychiatrist C. G. Jung, to the Swiss professor of psychology Théodore Flournoy, and, ultimately, to the American psychologist and philosopher William James and his good friend, the British» — Jeffrey Kripal traza el linaje de su capítulo sobre Corbin hacia atrás por Jung y Flournoy hasta William James; la lista termina en la plana siguiente con Frederic Myers

«Corbin displays at least one feature of such thought almost perfectly in his erudite conviction that the human being is a kind of “bi-unity” or “dualitude,” a paradoxical complex of the conscious person and the largely unconscious or superconscious angelic twin, of “consciousness and superconsciousness,” as he put it (the italics are» — Kripal le atribuye la convicción erudita de que el ser humano es una biunidad o dualitud, complejo paradójico de la persona consciente y del gemelo angélico en gran parte inconsciente o superconsciente; la aclaración sobre las cursivas se cierra en la plana siguiente

«Which is to say: I do not understand Henry Corbin to be writing only about Iranian patterns. I consider him to be writing about ontological truths that can only speak to us in image and narrative of the most astonishing sort and that are still very much with us today in other historical and contemporary experiential forms, including, the UFO phenomenon, to which we will turn soon enough.» — Kripal declara cómo lo lee: no como quien escribe solo sobre patrones iraníes sino sobre verdades ontológicas que siguen presentes hoy en otras formas experienciales, incluido el fenómeno ovni

«This is all exceptionally important, of course (and this is where I would part with Corbin). But it is also half true.» — Kripal marca con nombre su desacuerdo: concede a la mirada horizontal, social y racial del gremio una importancia que, dice, es donde él se aparta de Corbin, y a la vez la llama media verdad

«Henry Corbin did not coin or invent the category of the imaginal. It had been in circulation in the study of unusual or extreme religious states for some eight decades before Corbin began to use the term in his own specific senses in the 1960s.» — Kripal enmienda la atribución corriente: Corbin no acuñó ni inventó la categoría de lo imaginal, que llevaba unas ocho décadas en circulación antes de que él la empleara en su sentido propio en los años sesenta

«Corbin himself explains that he derived the term from the French, as in his own neologistic expression le monde imaginal, or “the imaginal world,” a phrase that is not common in French and that Tom Cheetham dates from 1964 on.» — Kripal precisa, apoyándose en Tom Cheetham, de dónde y de cuándo sale el neologismo francés le monde imaginal

«Corbin also tells us that he struggled with this word choice, as he did not want to signal the “imaginary,” as the French imaginaire certainly would.» — Kripal explica que la elección de Corbin era defensiva: no quería dar a entender lo imaginario, que es lo que el francés imaginaire sí habría señalado

«To speak in Corbin’s beloved Latin (he had been trained by the great medievalist Étienne Gilson), there was no longer any imaginatio vera, or “true imagination,” available.» — Kripal apunta de paso quién lo formó: el latín que Corbin amaba viene de su maestro, el medievalista Étienne Gilson

«he was likely inspired and enthused by Carl Jung’s very similar idea of the “active imagination,” at least from 1949 on, which is when Corbin appears to have first used the expression in a lecture at Eranos.» — Kripal deriva lo imaginal de Corbin de la imaginación activa de Jung y data en una conferencia de Eranos de 1949 el primer uso de la expresión

«Eranos was a kind of intellectual retreat center at the villa of Olga Fröbe-Kapteyn in Ascona, Switzerland, that hosted a set of annual meetings and lectures from 1933 on, some of which were essentially seed essays for later projects and books that would come to define the comparative study of religion, and especially the comparative study of mystical literature, in the twentieth century. Luminaries included Carl Jung, Mircea Eliade, Gershom Scholem, Henry Corbin, and Joseph Campbell.» — Kripal describe Eranos y su nómina —Jung, Eliade, Scholem, Corbin, Campbell— como el vivero donde se formó el estudio comparado de la literatura mística en el siglo XX

«Thus, A. A. Afifi and T. Izutzu, in their different ways, see in him a predominantly philosophical thinker, while H. Corbin, in his very timely appreciation of Ibn al-'Arabl's intuitive and imaginative genius, does not fully recognize his undoubtedly precise and systematic mind» — R. W. J. Austin objeta a Afifi y a Izutsu que tomen a Ibn al-'Arabi por pensador predominantemente filosófico, y a Corbin, cuya apreciación del genio intuitivo e imaginativo llama muy oportuna, que no reconozca del todo su mente precisa y sistemática

«the French scholar Henry Corbin, in his book on Ibn ʿArabī, has shown to what depths such a study of structure underlying» — Annemarie Schimmel nombra su libro sobre Ibn ʿArabī como ejemplo de hasta dónde llega el estudio de estructuras; el tramo corta antes de a specific mystical-philosophical system can lead, que el troceo parte con guion de fin de renglón

«Both Henry Corbin and Seyyed H. Nasr have repeatedly dwelt upon the nonpantheistic interpretation of Ibn ‘Arabī’s thought; they have tried to show the importance of the theophanies and the decisive role of what Corbin calls the “creative imagination.”» — Schimmel le adjudica, con Seyyed H. Nasr, la lectura no panteísta del pensamiento de Ibn ʿArabī: importancia de las teofanías y papel decisivo de lo que Corbin llama imaginación creadora

«Henry Corbin, Sohrawardi d’Alep, fondateur de la doctrine illuminative (ishrāqī) (Paris, 1939), was the first of Corbin’s numerous studies devoted to the shaykh» — Schimmel data en 1939 el primero de los muchos estudios que Corbin dedicó a Suhrawardī, el Sohrawardi d’Alep

«Henry Corbin, L’imagination créatrice dans le soufisme dlbn ‘Arabi (Paris, 1958); trans. Ralph Manheim as Creative Imagination in the Sufism of Ibn Arabi (Princeton, 1969), a thought-provoking study.» — y firma en nota su juicio sobre la Imaginación creadora, con la traducción inglesa de Ralph Manheim de 1969: un estudio que da que pensar

«Eliade was an active participant, from 1949 to 1976, in the Eranos meetings arranged in Ascona, Switzerland, since 1933. There he congregated with figures such as Carl Gustav Jung, Gershom Scholem, Henry Corbin, and Joseph Campbell86 – all respected and influential scholars in their respective fields and, even more importantly, influenced by similar esoteric–Traditionalist views, and in turn highly influential on later esotericism» — Egil Asprem y Kennet Granholm lo cuentan entre las figuras con que Eliade congregó en Eranos, junto a Jung, Scholem y Campbell, y les atribuyen una influencia recíproca de raíz esotérico-tradicionalista

«It should also be noted that the father of the modern school of the study of Western esotericism, Antoine Faivre, also participated in the Eranos meetings in the 1970s, and had particularly close relations to Henry Corbin» — Asprem y Granholm registran que Antoine Faivre, a quien llaman padre de la escuela moderna del estudio del esoterismo occidental, participó en Eranos en los años setenta y tuvo relaciones particularmente estrechas con Henry Corbin

«Compare the description of “dhikr” by the Sufi Najm Kobra, as quoted by Henry Corbin, The Man of Light in Iranian Sufism (London, 1978), p. 76: “When the dhikr is immersed in the heart, the heart is then sensed as though it were itselfa well and the dhikr a pail lowered into it to draw up water.”» — Moshe Idel manda comparar con la descripción sufí del dhikr que Henry Corbin cita en The Man of Light in Iranian Sufism, en la edición de Londres de 1978

«Henry Corbin, el orientalista francés que introdujo este concepto en la filosofía occidental del siglo XX con el término *mundus imaginalis*, insistió en que la confusión moderna entre imaginación e imaginario había destruido el acceso a este plano» — El Umbral de la Consciencia lo llama el orientalista francés que introdujo el mundus imaginalis en la filosofía occidental del siglo XX y le atribuye el diagnóstico sobre la confusión moderna entre imaginación e imaginario