{"id":13516,"date":"2023-01-31T06:51:50","date_gmt":"2023-01-31T05:51:50","guid":{"rendered":"https:\/\/www.amiscorbin.com\/?p=13516"},"modified":"2023-01-31T06:51:53","modified_gmt":"2023-01-31T05:51:53","slug":"the-invisible-teacher-and-his-disciples-c-g-jungs-and-henry-corbins-approaches-to-the-green-one","status":"publish","type":"post","link":"https:\/\/www.amiscorbin.com\/ar\/the-invisible-teacher-and-his-disciples-c-g-jungs-and-henry-corbins-approaches-to-the-green-one\/","title":{"rendered":"The Invisible Teacher and His Disciples: C.G. Jung\u2019s and Henry Corbin\u2019s Approaches To \u201cThe Green One\u201d"},"content":{"rendered":"
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Daniela Boccassini<\/h1>\n\n\n\n

THE INVISIBLE TEACHER AND HIS DISCIPLES: C. G. JUNG\u2019S AND HENRY CORBIN\u2019S APPROACHES TO \u201cTHE GREEN ONE\u201d<\/strong>
Corbin met Jung at Ascona in 1949. In 1953 he published a long, insightful review of Jung\u2019s Answer to Job. Yet, for all the respect, if not devotion, that Corbin expressed to Jung, and for all the sympathy that Jung showed Corbin, their relationship was never an easy one. Is there any textual ground that might allow us to see deeper, and more insightfully, into their differences and commonalities? Daniela Boccassini proposes to focus on the figure of al-Khidr, \u201cthe green and greening one,\u201d as invisible teacher, as the awakener of both soul and text to their forgotten identity: a basic gnostic theme. A comparative reading of Jung\u2019s and Corbin\u2019s approaches to this figure may help us find their meeting place, at the confluence of the two seas.<\/p>\n\n\n\n

Introductory remark<\/h3>\n\n\n\n

\"Khidr<\/p>\n\n\n\n

Khidr giving cups of the water of immortality to the inhabitants of Paradise. Falnamah (Book of Divination), ca. 1610-30. Nasser D. Khalili Collection of Islamic Art, MSS 979 Folio 2b. (Public domain)<\/p>\n\n\n\n

In attempting to reconstruct, and reassess, Corbin\u2019s and Jung\u2019s relationship to the figure, or the archetype, of the invisible teacher, I will begin by recalling Corbin\u2019s approach to the Avicennian initiatory tale, a narrative intended to foster introversion as self-recognition, on the basis of Corbin\u2019s hermeneutics of ta\u2019will.
I will then proceed to outline the stages of the journey that unfolds, once the encounter with the \u201cinvisible teacher\u201d has taken place. After touching on the circumstances of Jung\u2019s and Corbin\u2019s first meeting at Eranos and its relevance to the theme at hand, I will equally briefly trace Jung\u2019s own \u201cnight-sea journey\u201d (or tale of initiation) through his encounter with his own \u201cinvisible teacher.\u201d
Finally, in essaying to gauge Corbin\u2019s and Jung\u2019s legacies for our time, I will sketch what I see as a possible direction where the archetype of the \u201cinvisible teacher\u201d and its avatars, Sophia first and foremost, may be prompting us to move today.<\/p>\n\n\n\n

Corbin and the cosmic dramaturgy of the soul<\/h3>\n\n\n\n

In the early 1950s the commemorations of Avicenna\u2019s millennial prompted Corbin to present, translate and analyse three minor texts by Ibn Sina, which Corbin deemed of the greatest importance however. According to him, what these short recitals, or tales of initiation, revealed to the reader was the humble human adventure underpinning Avicenna\u2019s exalted philosophical and scientific oeuvre. And this was what truly mattered in Corbin\u2019s eyes: because, a thousand years later the philosopher\u2019s grand written achievements \u201cwould be in danger of no longer being but paper covered with ink\u201d1<\/a><\/sup> if severed from the author\u2019s secret \u201cmode of presence\u201d, and this irrespective of how glorious certain inks may look, on some of the pages that hand down Avicenna\u2019s works.
In his introduction, Corbin was more or less covertly urging his readers to the need of awakening (as in \u201cprendre conscience\u201d) to the soul, their own soul, and to the soul\u2019s experience as an event of cosmic import\u2014one where the timeless occurrence of an outer and inner mirroring brings consciousness into contact with the unplumbed depths of a fully human, or perhaps more-than-human (in his parlance, Sophianic), way of relating to the world. If Avicenna\u2019s tales are still worth reading today it is because, rather than piling up abstract and more or less outmoded theories on an impersonal, objectifying knowledge of the world, they show instead the pathway to a transpersonal, interconnected knowing with the world.
Having studied, through the 1930s and \u201940s, Suhraward\u012b\u2019s tales of initiation, Corbin was asking himself how steeped in an \u201cAvicennian\u201d atmosphere Suhraward\u012b\u2019s tales might have been, \u201cwhen lo \u201d, one of Avicenna\u2019s tales turned up on his desk as he was studying at the library in Istanbul, due to a wrong call number. Corbin took this as a call to action2<\/a><\/sup>. He approached Avicenna\u2019s short narratives in the same way he had Suhraward\u012b\u2019s, that is to say through his commitment to phenomenology as an existential choice, and to hermeneutics as its attendant discipline. Let me recall in a few words what this means.
At the time of his solitude in Istanbul during WW II (1939-45), Corbin found himself \u201calone-with-the-alone, in the company of his invisible shaykh\u201d. At the end of that six-year-long retreat, he realized that a different metaphysics had sprouted within him: \u201cI had become an Ishr\u0101q\u012b\u201d3<\/a><\/sup>. Suhraward\u012b\u2019s scriptural legacy had come alive through meeting him, its modern reader, in the re-enactment of an inner dialogue between teacher and disciple; a dialogue that had to be personally experienced, in order for it to be in the first place, and so to become meaningful. This is the type of approach that propitiates what Corbin considers the foundational Urerfharung: primordial soul-experience. By finding his way into the hidden, individualized aliveness of the text-as-teacher, Corbin had in turn been transformed, so that he had now become reborn as the witness of the aliveness of the text, and of his own partnership with it:<\/p>\n\n\n\n

It is by showing up, by an act of presence, that [the reader] allows that which is hidden under the phenomenal appearance to become manifest. This act of presence consists in opening, in hatching the future hidden in the so-called outdated past.4<\/a><\/sup><\/p>\n\n\n\n

This is definitely not what an academic typically does, but what would befall us, what would the world come to look like, if we tried to follow that scent, that quest for the energy that is invisibly lodged in the text\u2014an energy that, like a musical score, awaits our performance for its self-realization to produce ensoulment as meaning?<\/p>\n\n\n\n

Suhraward\u012b\u2019s scriptural legacy came alive through meeting Corbin, its modern reader, in the re-enactment of an inner dialogue between teacher and disciple.<\/h4>\n\n\n\n

Only the sacramental recollection of that energy can (re)generate self-knowledge. This also means that if the text as enunciation, as embodiment in time and space is guarded by the figure of the Prophet-as-Scribe, then someone else, a different power, presides over that scriptural body, guarding its potentiality to come alive through the renewal of its meaning: this is a greening power, a watery principle of transcendence-as-immanence and immanence-as-transcendence. This is Khidr, \u201cthe Green One\u201d, epiphanizing as \u201cthe tenuous thread\u201d of \u201cthe esoteric, the unusual\u201d concealed in the text, and in every form. \u201cI am\u2014he says of himself\u2014he who stands at the confluence of the two seas, the one who plunges into the river of the Where, the one who drinks from the source of the source. I am the guide of the fish in the sea of divinity\u201d5<\/a><\/sup>. I shall return to this matter of fish momentarily.
This is where the Angel, the Perfect Nature, dovetails with Khidr, the Invisible Teacher who, in the barzakh of the Land of Yuh, reveals to his disciples the co-arising of opposites as the central mystery of a drama which is repeatedly inscribed in every act of cosmic physiology. Here is where angelomorphosis and individuation stand together, on that same invisible island at the confluence of the two seas.
And this is what Corbin calls \u201cangelic pedagogy,\u201d meaning that the practice of the ta\u2019wil of text and soul in the dimension of imaginatio vera is not something we produce by projecting our ego-centered desires in psychic space. It is rather a practice intended to propitiate the manifestation of an archetype, endowed with its own energy, as it comes to meet us on our way6<\/a><\/sup>. There is, in other words, an indissoluble link between our modus intelligendi and our modus essendi7<\/a><\/sup>. Hence only by entering in resonance with the text\u2019s hidden energy, with the Khidr of the text, we can become in turn the text\u2019s and Khidr\u2019s humble performers.
Advocating a solitary, autonomous, unmediated relationship to the invisible dimension of interiority (the b\u0101tin, the esoteric) as a return pathway to the sacred and the consecrated, Corbin was better placed than most to see how, in the desacralized church that modern society unknowingly is, humanity has deified itself, thereby imposing its totalitarian demands on the rest of the living world. If the time of reckoning was and is inevitable, and fast approaching, Corbin\u2019s goal was to offer his fellow human beings the recollection of what they had forgotten: a different, transformational relationship to their own selfhood and hence, to the world.<\/p>\n\n\n\n

Corbin meets Khidr<\/h3>\n\n\n\n

Corbin references Khidr, the Invisible Teacher, numerous times, but most notably in his commentary to the edition of Suhraward\u012b\u2019s mystical tales8<\/a><\/sup>, in his study of Ibn \u2019Arabi\u2019s \u201cimagination cr\u00e9atrice\u201d9<\/a><\/sup>, and in his commentary to the excerpts from \u2019Abdol-Kar\u012bm G\u012bl\u012b\u2019s Book of the Perfect Man10<\/a><\/sup>. I am drastically simplifying here, but I think it is fair to say that Corbin thought of himself as partaking of that same lineage of \u201cpresential\u201d approach to Khidr these authors had practiced. This is perhaps why he never showed any interest in trying to elaborate on the figure of Khidr from a historical, mythological or typological perspective: Massignon had already done that.11<\/a><\/sup> He never showed any interest in an in-depth hermeneutical reading of Sura 18 either: Jung had already done that, as we will see momentarily12<\/a><\/sup>.
What mattered to Corbin was that Khidr \u201creveals himself as the repository of an inspired divine science, superior to the law\u201d13<\/a><\/sup>, and within the Islamic tradition that meant identifying Khidr\u2019s closeness to the Imam, so much so that Sura 18 became one of the scriptural foundations of shi\u2019ism. But through and beyond that, what really mattered to Corbin was that Khidr was the \u201cinitiator to the mystic Truth which emancipates one from literal religion\u201d14<\/a><\/sup>\u2014that is to say, from the incarnationist approach to the letter of any and all dogmas, religious or otherwise. In a presential relationship to Khidr as an ever-living vibration, then, the question to be asked is not \u201cWho was Khidr\u201d, but rather \u201cWhat does it mean to be Khidr\u2019s disciple? To what act of self-awareness does the fact of recognizing oneself as Khidr\u2019s disciple correspond?\u201d15<\/a><\/sup>
To answer this question, Corbin follows closely Suhraward\u012b\u2019s \u201cNarration of the Purple Angel\u201d16<\/a><\/sup>, where the wayfarer does not even meet Khidr, or if he does, he does not (yet) recognize him\u2014a demonstration in itself of Khidr\u2019s skilful psychagogic means. The pleading \u201cI\u201d is only told by \u201cthe Wise\u201d that if he really wishes to reach the Spring of Life, he will have to \u201cput on Khidr\u2019s sandals\u201d and enter the Darkness. If he is a true pilgrim, his journey will take him to the Spring of Life, no matter what path he follows. And once he emerges transformed from the waters of that Spring, if he is Khidr, he will attain deliverance, by walking easily through the Mountain of Qaf.
The wayfarer\u2019s quest, in other words, is not a journey to Khidr as an outward manifestation of wisdom. Even the Wise will soon disappear, leaving the wayfarer to his own devices. By being summoned to wear Khidr\u2019s sandals, the novice is rather urged \u201cto attain to the Khidr of [his] being, for it is in this inner depth, in this \u2018prophet of your being\u2019 that springs the Water of Life\u201d17<\/a><\/sup>. There are two aspects to this inward challenge. The first concerns the individual in relation to the teacher: \u201cTo have him as a master and initiand is to be obliged to be what he himself is. Khidr is the master of all those who are masterless, because he shows all those whose master he is how to be what he himself is: \u2026 [i.e.] the esoteric truth which \u2026 frees us from the literal religion\u201d18<\/a><\/sup>. The second aspect concerns Khidr\u2019s univocal relationship to each one of his disciples, and of those disciples among themselves: \u201cKhidr is the master of all these, because he shows each one how to attain the spiritual state which he himself has attained\u201d and at the same time \u201che exemplifies himself as many times as he has disciples, as his role is to reveal each disciple to himself\u201d19<\/a><\/sup>.
Now let us examine the seemingly outward aspects of the journey. Impelled to look for the Spring of Life concealed in the Land of Darkness, the wayfarer asks the Wise what that region of gloom should alert him to, once he attains it. Here is the answer, according to Suhraward\u012b:<\/p>\n\n\n\n

The Darkness of which one becomes aware. For you are in Darkness. But are unaware of it. When the wayfarer who takes this path sees himself as being in Darkness, that\u2019s when he understands that he has been all along in Night, and that never yet Day light has reached his eyes \u2026The seeker of the Spring of Life in Darkness goes through all kinds of bewilderments and afflictions. But if he is worthy of finding that Source, eventually after Darkness he will behold the Light.20<\/a><\/sup><\/p>\n\n\n\n

The Source of Life wherein the seeker must immerse himself so as to behold the Light and become Khidr will be found when the symbolic dimension of darkness is achieved within. And that immaterial darkness has two faces: outwardly, it is the darkness of the ego-centered illusion in which all human beings are unknowingly plunged. But if through an act of conscious self-mirroring, one succeeds in seeing oneself projected and lost in that gross dimension of darkness, then access to the inner, moon-lit subtle darkness of darkness is gained: and that is where the Spring of Life awaits the seeker. The journey from one kind of darkness to the other is as long as it is strenuous; it calls for the death of one\u2019s outer, ego-centered consciousness, so that rebirth as Khidr in the Waters of Life may take place.
If Suhraward\u012b\u2019s psychagogy of the soul sounds very much like an alchemical opus\u2014or like a process of individuation\u2014 it is because that\u2019s what it is. We do not know when Corbin started to develop an interest in Jung\u2019s works and read his books, but likely upon his return from Istanbul, at the suggestion of Massignon. Yet one thing is certain. In 1948 Olga Fr\u00f6be-Kapteyn had invited him to attend the Eranos conference. By the time Corbin made his acquaintance with Casa Gabriella and its distinguished guests, he had read most of what Jung had published. When they first shook hands, in Ascona, Corbin knew what Jung could not have fathomed: namely, that Jung had before him one of the very few among his readers who could understand what he meant, because he, Corbin, was likely the only one who could see where Jung was coming from, and more importantly, where Jung, or Jung\u2019s daimon, was headed.<\/p>\n\n\n\n

Corbin meets Jung<\/h3>\n\n\n\n

\"Henri<\/p>\n\n\n\n

Henry Corbin and C. G. Jung at Eranos, August 1950. \u00a9 Association des Amis de Stella et Henry Corbin.<\/p>\n\n\n\n

At his first Eranos Conference, in August 1949, Corbin lectured on \u201cThe initiatory tale and hermeticism in Iran\u201d.21<\/a><\/sup> With this address, he wished to introduce his audience, Jung especially, to Suhraward\u012b\u2019s two short texts: \u201cL\u2019archange empourpr\u00e9\u201d (The reddening archangel) and \u201cLe r\u00e9cit de l\u2019exil occidental\u201d (The tale of the occidental exile). He argued that, through and beyond their obvious ties to Sura 18, these tales, of an Avicennian emanationist feel, re-enacted the ancient Hermetic literature of initiation, rich in alchemical, transmutative undertones, with reverberations of the Mazdean theme of the Angel as celestial double. Jung may have known nothing of Suhraward\u012b\u2019s mystical writings, but he had discussed the alchemical underpinnings of Sura 18 in an impromptu lecture on \u201crebirth\u201d he had delivered, ten years earlier, from the same Eranos podium from which Corbin was now speaking.22<\/a><\/sup>
Building on Jung\u2019s insights, Corbin was now suggesting parallels with the Mithraic and Zoroastrian traditions, and, even more cogently, he was highlighting affinities with two excerpts from the Gh\u0101yat al-Hak\u012bm or Picatrix, an 8th-century authoritative and widespread manual of hermetic theurgy. One of these excerpts tells how Hermes, upon descending into the world of Darkness, meets there his Perfect Nature, and receives instructions on how to achieve liberation through self-awareness23<\/a><\/sup>. The other excerpt teases out the figure of the Perfect Nature: Angel or higher Self, this invisible and ever-present being is none other than \u201cthe spiritual entity of the philosopher, conjoined to his star, who rules him and opens for him the doors of Wisdom\u201d24<\/a><\/sup>.
Corbin\u2019s main concern rested with the Ismaili-hermetic-alchemical \u201chierogamy of the soul and the Angel\u201d.25<\/a><\/sup> It is this coniunctio of the Masculine and the Feminine, of the light of Day and the shadows of Night that produces rebirth: conscious existence in a state of dualitude wherein the Angel\/Perfect Nature\/individualized No\u016bs stands in a relationship to the soul that mirrors the relationship that Hermes entertains with Poimandres, the alchemist with the stone. Even though Khidr was only hinted at, it is clear that Corbin had understood how the Khidr archetype, \u201cthe No\u016bs, the Angel, or the Perfect Nature kindles in the conscious soul a succession of images (or the stages of a mythical journey) wherein the soul (like Hermes who had put his torchlight under a glass) contemplates the archetypal form which was there from the very beginning\u201d26<\/a><\/sup>. This process reaches its climax when the soul immerses itself in the waters of the Source of Life, the alchemical aqua permanens, and becomes Khidr: it is reborn and awakens to the Khidr of itself. Thus, Corbin declares, Suhraward\u012b\u2019s treatise \u201cidentifies a crucial synchronism between the transmutation of the Stone and the angelomorphosis or deification of the human being, the reciprocity of the mystery of the Anthropos and of the alchemical mystery\u201d.27<\/a><\/sup> This is why Corbin could state, however cryptically, that \u201ceach Angel is Christ in relation to every individual existence\u201d.28<\/a><\/sup> It is Khidr who presides over each and every one of the individualized theophanies of the Sophianic wisdom of Self-knowledge, and this is the only and true rebirth in novam infantiam that each individual can aspire to, by generating it inwardly, through strenuous, life-long dedication and toil.
We will likely never know what Jung thought of Corbin\u2019s passionate advocating for the Angel; we can reckon he feared an excess of mystic enthusiasm, in this young man\u2019s wildly imaginative language. However this may be, it is a fact that Jung never took a special interest in the Islamic world\u2014neither after traveling to Africa, nor after listening to Massignon\u2019s lectures, and not even after meeting Corbin and receiving from him his books on shi\u2019ite gnosis. Even though those books were devoutly autographed, they remained unopened. And yet: it was Jung who urged Corbin to study the Islamic beginnings of the alchemical tradition, and unquestionably Sura 18 left a deep impression upon him. In the 1939 impromptu lecture at Eranos which I have already recalled, Jung had presented Khidr as a symbol of the Self, and Moses\u2019 ordeal at his hands as a process of individuation. But that was just the tip of the iceberg. Let us turn to Jung then, and see how things played out for him.<\/p>\n\n\n\n

Jung and the avatars of the Self<\/h3>\n\n\n\n

Jung\u2019s first mention of Khidr occurs in his 1912 book Psychology of the Unconscious (Wandlungen und Symbole der Libido), where he outlines the archetype of the \u201cpairs of friends\u201d, such as the Dioscuri, Dhulqarneim [Alexander the Great] and Khidr, or Khidr and Moses, Khidr and Elijah, but also St. John the Baptist and Jesus, then Jesus and Peter, for the purpose of highlighting that \u201cthe gods, or figures like Khidr \u2026, are our immortal part which continues intangibly to exist < which, though incomprehensible, dwells among us somewhere >\u201d.29<\/a><\/sup> In the revised edition of the book, which appeared in 1952 augmented with many of the insights Jung had gained along the way, Khidr becomes unequivocally tied to the Self, and alchemically substantiated in that respect. \u201cThis is our immortality, the link through which man feels inextinguishably one with the continuity of all life\u201d,30<\/a><\/sup> he adds to the 1912 sentence just quoted. In the 1939 impromptu lecture which he never turned into a fully fleshed-out essay, but which he would nonetheless republish in 1950, he stated: \u201cThis other being is the other person in ourselves\u2014that larger personality maturing within us\u201d.31<\/a><\/sup>
In other words: the birth of the Self is a \u201cpsychic fact\u201d whose real nature is typically overlooked by our ego-centred consciousness, in the same way that Moses and his servant, while searching for \u201cthe place where the two seas meet\u201d, at first were blind to the signal of the leaping fish. That which ego-centred consciousness disdains (as does Moses, the mind), or downplays (as does Joshua his servant, the body), is thus the most important thing, flickering at the liminal edge of our attention.
All in all, in his 1939\/1950 commentary on Sura 18 Jung keeps Khidr at a distance: he is a symbol of the Self, as demonstrated by his connection to the fish and to the alchemists\u2019 prima materia. Everything appears sober and at arm\u2019s length here.
Yet there is another side to Jung\u2019s engagement with Khidr. Even though he never discussed this other side in his writings, he did as much as adumbrate it in his conversations with trusted confidants, and he summarized it in his late so-called autobiography, Memories, Dreams, Reflections. This other side, then, is the hidden one, which complements the outer one in the same way that the almost invisible warp in weaving complements the weft: without it, neither weft nor weaving would come to the loom. And what is more, Jung\u2019s secret human adventure seems to follow, as faithfully as unknowingly, Avicenna\u2019s long papered-over vestiges, such as decades later Corbin had unearthed and retraced them. Whether we choose to approach Jung\u2019s private recital of initiation through a renewed \u201cacte de pr\u00e9sence\u201d as Corbin did in the case of Avicenna\u2019s visionary tales\u2014that is our call, the call for our times.
Jung\u2019s descent into the World of Darkness occurred shortly after the publication of Wandlungen and his breakup with Freud\u2014at a time, that is, when Jung, having retreated from the deprived figure of the visible teacher, was left with no choice but to turn within for guidance. This took the form of an experiment in visioning, recorded first, in an impromptu manner, in The Black Books, and then partially transcribed and re-lived through verbal and visual amplifications in The Red Book. None of this was ever published during Jung\u2019s lifetime. But now that both The Black Books and The Red Book are in print, what we witness in reading them first-hand is a drama of death and renewal, that unfolds in an otherworldly dimension, inhabited by a multitude of figures \u201cris[ing] out of the unconscious\u201d. One of them stands out: \u201che developed out of the Elijah figure [of the wise old prophet]. I called him Philemon. Philemon was a pagan and brought with him an Egypto-Hellenistic atmosphere with a gnostic coloration\u201d. \u201cPsychologically\u2014Jung comments\u2014Philemon represented superior insight\u201d in the specific sense of \u201ca force that was not myself\u201d; and he adds: \u201cto me he was what the Indians call a guru \u2026 whom I had nilly-willy to recognize as my psychagogue\u201d. Years later, a cultivated Indian told him to his surprise that whilst most people have living gurus, \u201cthere are always some who have a spirit for teacher\u201d\u2014and evidently that had been Jung\u2019s case.32<\/a><\/sup><\/p>\n\n\n\n

Building on C. G. Jung\u2019s insights, Corbin suggested parallels of Islamic mysticism with the Mithraic and Zoroastrian traditions, and, even more cogently, he highlighted affinities with two excerpts from the Gh\u0101yat al-Hak\u012bm or Picatrix, an 8th-century authoritative and widespread manual of hermetic theurgy.<\/h4>\n\n\n\n

\"Philemon,<\/p>\n\n\n\n

Philemon, Jung\u2019s guide in his visionary experiences. Jung\u2019s Liber novus; Liber secundus, page 154. Reproduced by permission \u00a9 2009 Foundation of the Works of C. G. Jung, Z\u00fcrich. First published by W.W. Norton & Co.<\/p>\n\n\n\n

Among the later pages of The Black Books which Jung never managed to transcribe in The Red Book, one is of special relevance to my purpose. It is dated May 20, 1917. On that page, Jung\u2019s \u201cI\u201d asks his soul to ask Philemon: \u201cwho he is and what he is to me\u201d. Then he would also like to know who is \u201cPh\u00e1n\u0113s\u201d, \u201cthe luminous one\u201d who was born to him sometime before. What follows is a dialogue between the soul and Philemon, Jung acting as the silent witness, the humble note-taker. Let us hear what Philemon has to say:<\/p>\n\n\n\n

This man would like to know who I am. Did I not tell him who I was and who I am? I did not say who I will be. I will be Ph\u00e1n\u0113s. I will dissolve myself in his splendor when this man dies. I do not die, I am already Ph\u00e1n\u0113s, not a man but a flame of God. I am more earthy than earth. I am subterranean, I grew upward, I grew through this man. I overcame him. I am his work, what he has lived. He is not I. He belongs to earth. \/ Ph\u00e1n\u0113s is the eternal fire, the encompassing blaze, that will become invisible and visible, the eternal dawning. \/I am Chider [Khidr], entering youth in old age. When my work is complete, I will have become the seed of the beginning. \/ This man is my work, which I have built from star seed. Yes, he plunged from the indeterminate and supplied the occasion for form. He formed me, I formed him. He kissed the earth, and I, the sun. \u2026 I am the master.33<\/a><\/sup><\/p>\n\n\n\n

One would be hard-pressed to find a more explicitly visionary dramaturgy of the partnership that obtains between Khidr and his disciples\u2014both in terms of the \u201cwork of darkness\u201d necessary for the human psyche to be able to host the birth of the new god, Ph\u00e1n\u0113s, and in terms of the Gnostic-Hermetic worldview that sustains, literally inspires, the unfolding of this partnership.
In the second part of the dialogue, Philemon-Khidr addresses the soul, who in her blindness fails to see the relationship that binds her to each and all of these figures, even as she is their sole connector. Prompted by Philemon, the soul eventually asks: \u201cWhat was I? What will become of me?\u201d And he: \u201cYou are my daughter from the beginning. We are united in the Pleroma, in the eternal non-existent mother, which is your mother and mine. \/ You are my mother, my sister, my wife. I produced this man from you, and I will become my son and my son\u2019s son\u201d.34<\/a><\/sup>
In this dramaturgy Jung translates into human language\u2014the language of his soul and ours\u2014the articulations of descent into the Region of Darkness as he experienced it. Visionary events such as these are precisely the kind of individualized experiences that we find lacking in the dialogues of the Corpus Hermeticum, of Avicenna and Suhraward\u012b, and of so many of the medieval alchemical treatises. Here we see how Soul is brought to remember who she is: Philemon-Khidr\u2019s eternal daughter. I will return to the soul\u2019s relationship to Khidr at the end.
Here I must add that in the fall of 1917 another figure emerged, in relation to Philemon: that was Ka, whom Philemon understood as his inseparable shadow, the \u201cson of darkness\u201d.35<\/a><\/sup> Their confrontation on Jung\u2019s pages is gripping. Ka and Philemon-Khidr are inseparable in the same way that the letter and the spirit, the exoteric and the esoteric, the embodied and the volatile are. \u201cKa was he who made everything real, but who also obscured the halcyon spirit, Meaning, or replaced it with beauty, the \u201ceternal reflection\u201d.36<\/a><\/sup>
When Ph\u00e1n\u0113s, the child-god of light, first manifested, Jung made various paintings of him. In one of them, he is represented as a theophany, appearing through darkness. Two towering figures appear at the sides of the central \u201cI\u201d raising his grail, so as to form the columns of the arch within which the scene is inscribed: they are Philemon to the right, and Ka to the left. Philemon holds in his hands the text of the Seven Sermons, Ka that which he loves to build: \u201ca house, a palace, a dwelling or a tomb, a lodging for eternity\u201d37<\/a><\/sup>.
And yet, on 14 February 1918, Philemon will brush off all of Ka\u2019s reasons for building temples and altars to Ph\u00e1n\u0113s:<\/p>\n\n\n\n

Consider, Ka: he is a new God\u2014something new is truly new, although you grasp it ineptly. It happened as you thought a thousand times, and it happened differently for the thousand and first time. You must build millions of temples, one for each man, to capture this God. \u2026 I fear that your temple is dedicated to you.38<\/a><\/sup><\/p>\n\n\n\n

Philemons, and Jung\u2019s vision of a new religion where worship only happens in the temple of each individual\u2019s heart, comes very close to Corbin\u2019s own understanding of the religious experience. And Ph\u00e1n\u0113s, as Philemon predicted, declared himself the next epiphany of Philemon-Khidr. It would mark Philemon\u2019s victory over his own shadow. Indeed the rebirth of the human being could now be seen as the Grail of the God.
Considering all this, I do not think it preposterous to say that Jung not only was initiated by Khidr and had become one of his disciples. He also inwardly experienced how Khidr might well be the prophet for the Aeon awaiting humanity, once the time of Ka\u2019s shadow wanes.
Jung too, just like Corbin, remained committed to the more-than-human task of finding the language that would allow Khidr\u2019s message to be heard within the Western world, through and beyond the shadows of secularized religion. Jung\u2019s life-task, his striving to attain to the Khidr of himself, lay in finding a language for individuation that would adapt to the needs of our psychotic rationalism.
Perhaps here we can hear an echo of Ka\u2019s concretizing ambitions, yet if we take into account Jung\u2019s distrust of the world he lived in, we come to see a different picture: \u201cOur myth [Christianity] has become mute, and gives no answer. The fault lies not in it as it is set down in the Scriptures, but solely in us, who have not developed it further, who, rather, have suppressed any such attempts\u201d39<\/a><\/sup>. I have no doubt that when Corbin read these lines, in 1962, he recognized in them the signature of one of Khidr\u2019s true disciples.<\/p>\n\n\n\n

Al-Khidr\u2019s progeny: yesterday, today, tomorrow<\/h3>\n\n\n\n

As Corbin noted repeatedly: \u201cThe panic aroused by Latin Avicennism among the orthodox believers of the West might perhaps be defined as the fear of having to recognize the individual ministry of Khidr\u201d\u2014and of having to come to terms with the countless ways in which that ministry could manifest, so that each individual may attain \u201cthe Khidr of his own being\u201d.40<\/a><\/sup>
That individual ministry certainly marked, each in their own way, Corbin in his encounter with ishraq\u012b gnosis, and Jung in his \u201cconfrontation with the unconscious\u201d. As disciples of Khidr, both Jung and Corbin were deeply engaged in announcing to their contemporaries that the time of institutionalized monotheisms was coming to an end. Humanity had been called to an altogether different form of religiosity, which as far as they could tell had been present all along as the esoteric, invisible companion of the exoteric institutions. Any truly new way would have to invest the individuals in their relationship to the human, the other-than-human and the more-than-human dimensions of existence. Here, their language reached as far as their inner eyes could see. It is for us to heed what they tried to make out and pointed toward.
So how can all this translate in our time, and how may we consciously contribute to the unfolding of the process, in a Khidr-inspired fashion?
I\u2019d like to turn to Jung once more. Towards the end of his long Red Book enterprise, as he was transcribing his encounter with Philemon-Khidr and the strange ways that his \u201cI\u201d had been led, through apparent nonsense, to see from within his master\u2019s incomprehensible yet deeply transformative teachings, Jung exclaimed: \u201cI venerate your deceptive mantle, you father of all lights and of all ghostlights [aller lichter und irrlichter]\u201d.41<\/a><\/sup> Right after, on the back of that same page, Jung painted a portrait of the \u201cFather of Prophets, Beloved Philemon\u201d.
While carrying on with the transcription of his text, on the facing page Jung painted an even larger image, which bears no obvious relationship to either the text, or the facing portrait of Philemon. A larger-than-life-size feminine figure with veiled face stands in the center of a temple, where, according to Jung\u2019s own later exegesis, she is restored \u201cto the Christian church, not as an icon but as the altar itself\u201d42<\/a><\/sup>. Emerging from darkness, she is the light that illumines the scene. A multitude of people dressed in early-20th century clothes crowd beneath and around her, rapturous. Her light garment, her mantle actually, has the color of the moon waxing at her side, and a shower of golden sunlight rains upon her. The Biblical quotes in Gothic script that encircle the scene identify her as Dei sapientia.
Had Corbin been shown this image, he would have exclaimed: \u201cWhy! here is the Holy Ghost in feminine form, whom the Medieval Western Avicennians called Madonna Intelligenza, or the Great Mother Sophia\u201d. But what he would have said, upon deciphering the two solitary syllables of Arabic script on the left-hand side of that image? They compose the word \u201cbanat\u201d, i.e. \u201cdaughters\u201d, in the plural (the singular being \u201cbent\u201d), and point in the direction of Philemon, across the spine of the book. Why daughters in the plural, and whose daughters anyway? Could this feminine figure be understood as Philemon\u2019s progeny, in the process of being unveiled? Could this be a singular representation of Philemon\u2019s many daughters, encompassed within the scriptural tradition of Sophia? I have no definite answers to offer. Yet the Arabic script, which only appears on this page of The Red Book, seem to strengthen the connection between Philemon and Khidr. Following Corbin\u2019s understanding of Khidr as \u00ab the Greening One \u00bb, we might understand Khidr-Philemon as the sapientia Dei, which is now in the process of manifesting in its age-old form, as the anima of each and every one of Khidr\u2019s disciples. Now the esoteric epiphany of unity in the plurality of life may be accomplished, thus rebalancing the exoteric drive toward the suppression of plurality into so-called unanimity, as preached by the \u00ab prophets of revelation\u201d.
This would also amount to saying that for a vision of sacredness to be restored to this world, our inner eye ought to turn to the feminine. Indeed, Corbin devoted himself to tracing the relationship between \u201cthe Perfect Nature of the mystic and the archetypal Angel of humanity\u201d. A paragraph from Avicenna and the Visionary Recital is worth rereading here:<\/p>\n\n\n\n

The epiphanic forms and the names of this Guide can be many; the Guide [Jung would have said \u201cthe master\u201d] is always recognizable. It may be \u2026 any figure individualizing the relation of the soul to the Active Intelligence. In every case this figure represents the heavenly counterpart of the soul.43<\/a><\/sup><\/p>\n\n\n\n

I believe that tracing the connection between the progenitor of the prophets\u2019 \u201cgreening power\u201d and the feminine epiphany of the divine, the creative, as an individualizing force, may well be our call, at this time. Sophia\u2019s archetype is at work anyway, and quite possibly in its irate, rather than compassionate form. But in order to see her, we need to train ourselves, and the place to begin is within us, through a ta\u2019wil of the soul as world, and the world as soul.<\/p>\n\n\n\n

\"Sophia<\/figure>\n\n\n\n

There is perhaps one example I can offer of this transmutative ability to behold the living world, so that its radical aliveness, its intrinsic \u201cbirthing, or germinating, power\u201d may become visible. What I\u2019d like to show you is a case of what \u00c9lemire Zolla called \u201csecret truths exposed in plain view\u201d, something like the alchemists\u2019 prima materia. Perhaps not coincidentally, it is a painting that our so-called civilization has, in the digital age, exploited, defaced and vilified like no other, thus turning it into the icon of its own unbridled penchant for prostitution. We think we know what its author intended to do in painting it, but depending on how we look at it, the tables may suddenly turn on us.
So here it is. On a small wooden panel, the peaceful, self-aware image of a female figure rises against the backdrop of an utterly visionary landscape. Is it really the portrait of an \u201cactual\u201d woman in an \u201cactual\u201d outdoor space that we are called to behold? A jewel unto herself, Mona Lisa seems endowed with transcendent omnivoyance: a Christ-like, more-than-human, kind of vision. The more I behold her, the more I become convinced that she is Leonardo\u2019s mirror-image, but not just because of her outward facial features. Mona Lisa is Leonardo\u2019s double in a much subtler way: she is his guardian angel, his celestial twin, his divine anima. She is the feminine manifestation of his fully individuated self, and thereby she is also the imaginal epiphany of the eternal Sophia and, concurrently, of Mother Nature.
At this point into the journey of our species on earth, the anima is She who can propitiate for us, in us, and through us the aliveness of the cosmos; the one, the only one, who can and will teach us to remember who we are, as individuals and as a species\u2014if and when we become willing to take the thread she is offering into our hands and thus walk all the way back to Khidr: to the sacred, labyrinthine heart of all existence.44<\/a><\/sup>
At the end of his life, Jung became fond of \u201ca fine old story about a student who came to a rabbi and said, \u2018In the olden days there were men who saw the face of God. Why don\u2019t they any more?\u2019 The rabbi replied, \u2018Because nowadays no one can stoop so low\u2019.\u201d And he added: \u201cOne must stoop a little in order to fetch water from the stream.\u201d45<\/a><\/sup> I believe what he really meant to say was \u201cfrom the Fountain of Life in the Region of Darkness\u201d where Khidr lives.
Just like Jung, Corbin also took full measure of the lowness, and the loneliness, of that stooping. It is up to us whether we choose to \u201cwear Khidr\u2019s sandals\u201d and stoop, or perhaps more brutally, at this point in time, descend to the dregs of our collective selves. One thing is certain: we need to awaken to the Region of Darkness, whose density, for all of our so-called progress, has never been so eerie, so bloody, and so deep.
Yet both Jung and Corbin knew that \u201cLight is manifest in the darkness, and\u2014as H\u00f6lderlin had already said in his visionary hymn \u201cPatmos\u201d\u2014out of danger the rescue comes\u201d.46<\/a><\/sup><\/p>\n\n\n\n

    \n
  1. H. Corbin, Avicenna and the Visionary Recital, tr. Willard Trask. Princeton 1990 (1st ed. 1960), p. 5.<\/li>\n\n\n\n
  2. H. Corbin, Avicenna, p. xx.<\/li>\n\n\n\n
  3. Cahier de l\u2019Herne Henry Corbin, dirig\u00e9 par Christian Jambet. Paris 1981, pp. 45-46.<\/li>\n\n\n\n
  4. Cahier de l\u2019Herne, p. 27.<\/li>\n\n\n\n
  5. H. Corbin, Spiritual Body and Celestial Earth: From Mazdean Iran to Shi\u2019ite Iran, tr. N. Pearson. Princeton 1989, p. 157.<\/li>\n\n\n\n
  6. On ta\u2019wil see Henry Corbin, Avicenna, p. 28-35.<\/li>\n\n\n\n
  7. Cahier de l\u2019Herne, p. 26.<\/li>\n\n\n\n
  8. Sohravard\u012b, L\u2019archange empourpr\u00e9. Quinze trait\u00e9s et r\u00e9cits mystiques traduits du persan et de l\u2019arabe, pr\u00e9sent\u00e9s et annot\u00e9s par Henry Corbin. Paris 1976.<\/li>\n\n\n\n
  9. H. Corbin, Alone with the Alone: Creative Imagination in the Sufism of Ibn \u2019Arab\u00ee, tr. R. Mannheim, with a preface by Harold Bloom. Princeton 1997 (1st French ed. 1958; 1st English translation 1969).<\/li>\n\n\n\n
  10. H. Corbin, Spiritual Body and Celestial Earth, pp. 148-59.<\/li>\n\n\n\n
  11. Louis Massignon, \u201c\u00c9lie et son role transhistorique, Khadiriya en Islam. In \u00c9tudes carm\u00e9litaines 35 (1955), pp. 269-89.<\/li>\n\n\n\n
  12. C. G. Jung, \u201cOn Rebirth.\u201d (1940\/1950). InN The Archetypes and the Collective Unconscious. CW 9.1. Princeton 1968, pp. 113-50.<\/li>\n\n\n\n
  13. Corbin, Alone with the Alone, p. 55.<\/li>\n\n\n\n
  14. Corbin, Alone with the Alone, p. 57.<\/li>\n\n\n\n
  15. Corbin, Alone with the Alone, p. 59.<\/li>\n\n\n\n
  16. Sohravard\u012b, L\u2019archange empourpr\u00e9, pp. 193-220.<\/li>\n\n\n\n
  17. Corbin, Alone with the Alone, p. 61.<\/li>\n\n\n\n
  18. Corbin, Alone with the Alone, p. 60.<\/li>\n\n\n\n
  19. Corbin, Alone with the Alone, pp. 60-61.<\/li>\n\n\n\n
  20. Sohravard\u012b, L\u2019archange empourpr\u00e9, p. 212.<\/li>\n\n\n\n
  21. \u201cLe R\u00e9cit d\u2019initiation et l\u2019herm\u00e9tisme en Iran (recherche ang\u00e9lologique)\u201d. Eranos-Jahrbuch, XVII\/1949, Zurich 1950, pp. 127-187; republished in L\u2019homme et son ange. Initiation et chevalerie spirituelle, Paris 1983, pp. 7-80.<\/li>\n\n\n\n
  22. Cf. the already mentioned \u201cOn Rebirth,\u201d now in CW 9.1.<\/li>\n\n\n\n
  23. Henry Corbin, L\u2019homme et son ange, pp. 52-53.<\/li>\n\n\n\n
  24. Henry Corbin, L\u2019homme et son ange, p. 54.<\/li>\n\n\n\n
  25. Henry Corbin, L\u2019homme et son ange, p. 58.<\/li>\n\n\n\n
  26. Henry Corbin, L\u2019homme et son ange, p. 54.<\/li>\n\n\n\n
  27. Henry Corbin, L\u2019homme et son ange, p. 37.<\/li>\n\n\n\n
  28. Henry Corbin, L\u2019homme et son ange, p. 67.<\/li>\n\n\n\n
  29. C. G. Jung, Symbols of Transformation (1912\/1952). CW 5, Princeton 1974, \u00a7 296. I am quoting from the first English translation of Wandlungen: Psychology of the Unconscious. A Study of the Transformations and Symbolisms of the Libido, tr. B. Hinkle. New York 1917, p. 227.<\/li>\n\n\n\n
  30. C. G. Jung, Symbols of Transformation, CW 5,\u00a7296.<\/li>\n\n\n\n
  31. C. G. Jung, \u201cOn Rebirth.\u201d CW 9.1, \u00a7235.<\/li>\n\n\n\n
  32. C. G. Jung, Memories, Dreams, Reflections. Recorded and edited by Aniela Jaff\u00e9 . New York 1989, pp. 182-84.<\/li>\n\n\n\n
  33. C. G. Jung, The Black Books. 1913-32. Notebooks of Transformation, ed. Sonu Shamdasani. Tr. M. Liebscher, J. Peck, and S. Shamdasani. New York 2020. Vols. 6 (Jan 30, 1916 \u2013 May 21, 1917), pp. 195-96.<\/li>\n\n\n\n
  34. C. G. Jung, The Black Books, vol. 6, pp. 198-99.<\/li>\n\n\n\n
  35. C. G. Jung, The Black Books, vol. 7, p. 166. The wooden statuette of Ka (Ephaistos\/Loki) sculpted by Jung is reproduced in The Art of C. G. Jung. Edited by the Foundation of the Works of C. G. Jung, Ulrich Hoerni, Thomas Fischer, and Bettina Kaufmann. New York 2019 , cat. 49, p. 119.<\/li>\n\n\n\n
  36. C. G. Jung, Memories, Dreams, Reflections, p. 183<\/li>\n\n\n\n
  37. C. G. Jung, The Black Books, vol. 7, p. 174. Jung\u2019s painting is reproduced in The Art of C. G. Jung, 2019, cat. 53, p. 125.<\/li>\n\n\n\n
  38. C. G. Jung, The Black Books, vol. 7, pp. 174-75.<\/li>\n\n\n\n
  39. C. G. Jung, Memories, Dreams, Reflections, p. 332.<\/li>\n\n\n\n
  40. Corbin, Alone with the Alone, p. 62.<\/li>\n\n\n\n
  41. The Red Book. Liber Novus. Edited by S. Shamdasani. Preface by U. Hoerni. Tr. M. Kyburz, J. Peck, and S. Shamdasani. New York 2009, p. 153 of the Second Book, and 317.<\/li>\n\n\n\n
  42. C. G. Jung, The Psychological Aspects of the Kore. CW 9.1 \u00a7380.<\/li>\n\n\n\n
  43. Henry Corbin, Avicenna, p. 21.<\/li>\n\n\n\n
  44. I have already commented on Leonardo\u2019s Mona Lisa along these same interpretative lines in \u201cBeyond Narcissism: Mirroring, Mandalas, and Feminine Self-Remembering.\u201d Jung Journal: Culture and Psyche 12 (2018), pp. 26-51.<\/li>\n\n\n\n
  45. C. G. Jung, Memories, Dreams, Reflections, p. 355.<\/li>\n\n\n\n
  46. C. G. Jung, Mysterium Coniunctionis (1955\/1970). CW 14, \u00a7 258.<\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

    Corbin met Jung at Ascona in 1949. In 1953 he published a long, insightful review of Jung\u2019s Answer to Job. Yet, for all the respect, if not devotion, that Corbin expressed to Jung, and for all the sympathy that Jung showed Corbin, their relationship was never an easy one. Is there any textual ground that might allow us to see deeper, and more insightfully, into their differences and commonalities? Daniela Boccassini proposes to focus on the figure of al-Khidr, \u201cthe green and greening one,\u201d as invisible teacher, as the awakener of both soul and text to their forgotten identity: a basic gnostic theme. A comparative reading of Jung\u2019s and Corbin\u2019s approaches to this figure may help us find their meeting place, at the confluence of the two seas.<\/p>\n","protected":false},"author":1,"featured_media":13546,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":"","jetpack_post_was_ever_published":false},"categories":[66],"tags":[193,191],"class_list":["post-13516","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-publications-recentes","tag-boccassini","tag-carl-gustav-jung"],"yoast_head":"\nThe Invisible Teacher and His Disciples: C.G. Jung\u2019s and Henry Corbin\u2019s Approaches To \u201cThe Green One\u201d – Association des amis de Henry et Stella Corbin<\/title>\n<meta name=\"description\" content=\"Corbin met Jung at Ascona in 1949. In 1953 he published a long, insightful review of Jung\u2019s Answer to Job. Yet, for all the respect, if not devotion, that Corbin expressed to Jung, and for all the sympathy that Jung showed Corbin, their relationship was never an easy one. Is there any textual ground that might allow us to see deeper, and more insightfully, into their differences and commonalities? Daniela Boccassini proposes to focus on the figure of al-Khidr, \u201cthe green and greening one,\u201d as invisible teacher, as the awakener of both soul and text to their forgotten identity: a basic gnostic theme. A comparative reading of Jung\u2019s and Corbin\u2019s approaches to this figure may help us find their meeting place, at the confluence of the two seas.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/www.amiscorbin.com\/ar\/the-invisible-teacher-and-his-disciples-c-g-jungs-and-henry-corbins-approaches-to-the-green-one\/\" \/>\n<meta property=\"og:locale\" content=\"ar_AR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Daniela Boccassini, The Invisible Teacher and His Disciples: C. G. Jung\u2019s and Henry Corbin\u2019s Approaches To \u201cThe Green One\u201d\" \/>\n<meta property=\"og:description\" content=\"Corbin met Jung at Ascona in 1949. In 1953 he published a long, insightful review of Jung\u2019s Answer to Job. Yet, for all the respect, if not devotion, that Corbin expressed to Jung, and for all the sympathy that Jung showed Corbin, their relationship was never an easy one. Is there any textual ground that might allow us to see deeper, and more insightfully, into their differences and commonalities? Daniela Boccassini proposes to focus on the figure of al-Khidr, \u201cthe green and greening one,\u201d as invisible teacher, as the awakener of both soul and text to their forgotten identity: a basic gnostic theme. 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