{"id":388,"date":"2013-06-27T01:47:52","date_gmt":"2013-06-27T00:47:52","guid":{"rendered":"http:\/\/www2.amiscorbin.com\/eyes-of-flesh-and-eyes-of-fire\/"},"modified":"2015-07-09T21:53:02","modified_gmt":"2015-07-09T19:53:02","slug":"eyes-of-flesh-and-eyes-of-fire","status":"publish","type":"page","link":"https:\/\/www.amiscorbin.com\/en\/bibliographie\/eyes-of-flesh-and-eyes-of-fire\/","title":{"rendered":"Eyes of Flesh and Eyes of Fire"},"content":{"rendered":"

Eyes of Flesh and Eyes of Fire<\/span><\/b><\/span><\/p>\n

\u00a0<\/span>Science and Gnosis<\/span><\/span><\/p>\n

by<\/span><\/i><\/span>\u00a0Henry Corbin<\/span><\/i><\/span><\/p>\n

\u00a0<\/span><\/i><\/span><\/p>\n

\u00a0<\/span><\/i><\/span><\/p>\n

Opening\u00a0address,<\/span>\u00a0June 1978, at the\u00a0Universit\u00e9<\/span>\u00a0St. Jean\u00a0de\u00a0<\/sub>Jerus<\/span><\/i>alem, translated from Cahier No. 5 de L\u2019U.S.J.J.<\/span><\/i><\/p>\n

\u00a0<\/span><\/i><\/span><\/p>\n

\u00a0<\/span><\/i><\/span><\/p>\n

\u00a0\u00a0Taking the words \u201cOrient\u201d and \u201cOccident\u201d not in their geographic\u00a0<\/span>or ethnic sense, but in the spiritual and metaphysical sense given them\u00a0by tradition, we have spoken before of the contrast between the\u00a0<\/span>\u201cpilgrims of the Orient and the vagabonds of the Occident.\u201d Now it is\u00a0<\/span>a question of knowing how to attempt the pilgrimage toward the\u00a0<\/span>Orient and extricate ourselves from vagabondage. First of all, the way\u00a0must be discovered. With what eyes must we look in order to discover\u00a0<\/span>this way and set out on it?<\/span><\/p>\n

\u00a0\u00a0Let us begin by recalling that in the biblical visions, Angels are\u00a0<\/span>recognized by their eyes of fire (cf. Daniel 10:6, Apoc. 19:12, etc.).\u00a0<\/span>When we contrast the eyes of the soul with the eyes of the flesh, it is these eyes of fire that are referred to.<\/span><\/p>\n

\u00a0\u00a0The point of this year\u2019s theme is to mark, by the contrast between\u00a0<\/span>the look of the eyes of flesh and the look of the eyes of fire, the contrast\u00a0<\/span>between the way present-day \u201cscience\u201d looks at beings and things and\u00a0the way they are looked at by what is traditionally designated as\u00a0<\/span>gnosis.<\/span><\/p>\n

\u00a0\u00a0In order to justify our extension of the concept of gnosis, let me\u00a0<\/span>remind you that ever since the Congress of Messina (April 1966)\u00a0<\/span>scholars have agreed to differentiate the use of the word \u201cgnosticism<\/span>\u201d\u00a0<\/span>from that of the word \u201cgnosis.\u201d It is understood that the\u00a0gnosticism<\/span><\/span>\u00a0ofthe first centuries of our era only constitutes one chapter in the whole of gnosis (there is a Jewish gnosis, a Christian gnosis, an Islamic gnosis, a\u00a0<\/span>Buddhist gnosis, etc.). Therefore, we do not propose to take a position\u00a0<\/span>concerning the problems raised about\u00a0gnosticism<\/span><\/span>\u00a0by historians of\u00a0<\/span>religion and historians of dogma\u2014and still less to take these discussions\u00a0<\/span>up again. It is one thing for a historian to propose hypotheses on the<\/span>\u00a0origins of gnosis; it is another to ask ourselves the theoretical and\u00a0practical significance of gnosis for us today, because gnosis is not a\u00a0<\/span>phenomenon tied to the historical conditions of the second century,\u00a0but a religious phenomenon perpetuating itself from century to cen<\/span>tury.<\/span><\/p>\n

\u00a0\u00a0It is essentially a question of acknowledging the generally accepted definition of the word gnosis as designating a certain type or mode of\u00a0<\/span>knowledge, correlated with the phenomenon of the world to which\u00a0this type of knowledge corresponds, and of making use of this as a\u00a0<\/span>criterion in order to bring judgment to bear on the concept of \u201cscience\u201d\u00a0<\/span>in the form that dominates our epoch. In other words, it is essentially a\u00a0<\/span>question of determining with what eyes this \u201cscience\u201d (in all its\u00a0<\/span>domains) looks at the world, and with what eyes gnosis looks at it. The\u00a0<\/span>point is that the phenomenon of the world, or rather the phenomenon\u00a0<\/span>of worlds, varies decisively according to the way it is looked at. The\u00a0<\/span>phenomenon of the world cannot be constituted in the same way when\u00a0<\/span>looked at with the eyes of flesh and the eyes of fire.<\/span><\/span><\/p>\n

\u00a0Let it be understood that gnosis is characterized as the\u00a0salvational<\/span>,\u00a0<\/span>redemptive,\u00a0soteriological<\/span>\u00a0knowledge because it has the virtue of\u00a0<\/span>bringing about the inner transformation of man. The world which is\u00a0the object of this knowledge implies in its very plan the role and<\/span>function of this knowledge itself. The dramatic aspect of the cosmogony in which the human soul is itself a protagonist is in fact the very\u00a0<\/span>drama of gnosis: the fall from the world of Light, the exile and the\u00a0<\/span>struggle in the world of blindness and ignorance, the triumphant final<\/span>redemption.<\/span><\/p>\n

\u00a0\u00a0That is why one is astounded when present-day historians, or\u00a0<\/span>philosophers, reputedly serious in other domains, adopt a conception of\u00a0<\/span>gnosis, perhaps from second- or third-hand sources, which in fact is the\u00a0<\/span>exact opposite of gnosis. We have heard the idea expressed that\u00a0<\/span>ideology is to modern science what gnosis is to religious faith. This\u00a0<\/span>analogy of the relationship is completely false, first of all because the\u00a0<\/span>result of the secularization of religious faith is not modern science but\u00a0<\/span>rather ideology itself. This has nothing to do with gnosis, which has\u00a0<\/span>avoided just this secularization. Gnosis is not a matter of dogma but of\u00a0<\/span>symbol. People have even gone so far as to turn a now dead ideologist\u00a0<\/span>and political leader into something of a\u00a0gnostic<\/span>, under the pretext that if\u00a0<\/span>the believer knows that he believes, the ideologist believes that he\u00a0knows. More sophistry: the word \u201cbelieve\u201d is not used in the same way\u00a0<\/span>each time, and we can be sure that the ideologist does not\u00a0believe\u00a0<\/i>that he\u00a0<\/span>knows, he\u00a0knows\u00a0<\/i>that he knows.<\/span><\/span><\/p>\n

\u00a0It is these catastrophic confusions that lead people to say, for\u00a0<\/span>example, that gnosis claims to give a \u201cpositive knowledge\u201d of the\u00a0mysteries, and that this knowledge contradicts faith. Far from it! Gnosis and its theosophy have nothing in common with what is understood these days by \u201cpositive knowledge.\u201d But an irritating\u00a0<\/span>symptom of these impertinent confusions is the use today, without\u00a0<\/span>rhyme or reason, of the word \u201cManichaeism\u201d when it is simply a\u00a0<\/span>matter of duality and dualism, as if all dualism was merely a secular<\/span>ization of Manichaeism when in fact neither Manichaean religion nor\u00a0<\/span>gnosis has anything to do with it. It is all taking place as if ignorance\u00a0<\/span>and an anti-gnostic<\/span>\u00a0feeling, tacit and unexplained, were striving to go\u00a0<\/span>beyond the limits of absurdity.<\/span><\/span><\/p>\n

\u00a0Since we are going to speak of gnosis in this period of study, these\u00a0<\/span>warnings are necessary at the outset. It appears to me that all these pseudo-criticisms misinterpret, simply and absolutely, the meaning of\u00a0<\/span>the word gnosis. They identify it merely with\u00a0knowing\u00a0<\/i>and they<\/span>oppose it to\u00a0believing.<\/i><\/span><\/span><\/p>\n

\u00a0\u00a0Now, in point of fact, as we have just said, in contrast to all other\u00a0<\/span>learning or knowledge, gnosis is\u00a0salvational<\/span>\u00a0knowledge. To speak of gnosis as theoretical knowledge is a contradiction in terms. It must\u00a0<\/span>therefore be admitted that in contrast to all other theoretical learning<\/span>or knowledge, gnosis is knowledge that changes and transforms the\u00a0<\/span>knowing subject. This, I know, is just what cannot be admitted by an\u00a0<\/span>agnostic\u00a0<\/span><\/i>science, let alone a philosophy or a theology which can only, in\u00a0<\/span>some sense, speak of gnosis in the third person. But when one speaks of it in that way, one is no longer speaking of gnosis, and all the criticism\u00a0<\/span>misses the mark.<\/span><\/span><\/p>\n

\u00a0\u00a0It is therefore necessary, before continuing, to expose these confu<\/span>sions and their sources.<\/span><\/span><\/p>\n

\u00a0\u00a0A first source of confusion stems from the fact that critics of gnosis\u00a0<\/span>have at their disposal only two categories,\u00a0believing\u00a0<\/i>and\u00a0knowing,\u00a0<\/i>and\u00a0<\/span>they identify gnosis with knowing alone. It is thus completely overlooked that between believing and knowing there is a third mediating\u00a0<\/span>term, everything connoted by the term inner vision, itself corre<\/span>sponding to this intermediary and mediatory world forgotten by the\u00a0<\/span>official philosophy and theology of our times: the\u00a0mundus<\/i><\/span>\u00a0imaginalis<\/span>,\u00a0<\/i><\/span>the\u00a0imaginal<\/i><\/span>\u00a0<\/i>world. Islamic gnosis offers here the necessary triadic\u00a0<\/span>scheme: there is intellective knowledge\u00a0(<\/i>\u2019agl<\/i><\/span>) ,<\/i><\/span>\u00a0<\/i>there is knowledge of\u00a0traditional ideas which are objects of faith\u00a0(nagl<\/span>) ,\u00a0<\/i>and there is\u00a0<\/span>knowledge as inner vision, intuitive revelation\u00a0(kashf<\/span>).\u00a0<\/i>Gnosis is inner vision. Its mode of exposition is narrative; it is a\u00a0recital.\u00a0<\/i>Inasmuch as it\u00a0sees, it\u00a0knows.\u00a0<\/i>But inasmuch as what it sees does not arise from\u00a0<\/span>\u201cpositive\u201d empirical, historical data, it\u00a0believes.\u00a0<\/i>It is Wisdom and it is\u00a0<\/span>faith. It is\u00a0Pistis<\/i><\/span>\u00a0Sophia.<\/i><\/span><\/p>\n

\u00a0\u00a0Another source of confusion is the lack of discrimination between\u00a0<\/span>the\u00a0gnostic<\/span>\u00a0schools of the second century, between a\u00a0Valentinus<\/span>\u00a0and a\u00a0<\/span>Marcion<\/span><\/span>.\u00a0Valentinus<\/span>\u00a0never professed the metaphysical\u00a0antisemitism<\/span>\u00a0of\u00a0<\/span>Marcion<\/span><\/span>\u00a0as regards the God of the Old Testament.\u00a0Quite the contrary.<\/span>\u00a0<\/span>Moreover, there is an original Jewish gnosis found in the\u00a0Judaeo<\/span>-<\/span>Christian literature called pseudo-Clementine, in a book such as the\u00a0<\/span>Hebrew\u00a0Third Enoch,\u00a0<\/i>the main document of the mystical theology of\u00a0<\/span>the\u00a0Merkabah<\/i><\/span>.\u00a0<\/i>Some scholars even tend to give gnosis a Judaic origin.<\/span><\/span><\/p>\n

\u00a0Finally, let us expose\u00a0another confusion<\/span>: the cosmology of gnosis is\u00a0<\/span>in no way a nihilism, a sort of \u201cdecreation<\/span>\u201d of the creative act. How\u00a0<\/span>could it be, since the aim of gnosis is cosmic salvation, the restoration of things to the state which preceded the cosmic drama? Thegnostic<\/span>\u00a0is\u00a0<\/span>a stranger, a prisoner in this world, to be sure, but as such his mission is to aid in the liberation of other prisoners. And this mission will not be\u00a0done without a great many efforts.<\/span><\/span><\/p>\n

\u00a0\u00a0Now that these warnings have been formulated, we are free to put\u00a0<\/span>into perspective a present-day phenomenon that strongly undercuts the impertinent criticisms of gnosis. It is significant that a certain\u00a0<\/span>number of scholars, observing in good faith that rationalism is<\/span>powerless to provide a rational explanation of the world and of man,\u00a0<\/span>tend to turn back to a vision of the world that draws from traditional\u00a0<\/span>cosmologies. They speak of a \u201ccosmic consciousness\u201d because\u00a0an\u00a0Intelligence<\/span><\/span><\/span>\u00a0must be at work in order to explain the phenomenon, andthey invoke the words gnosis and new gnosis.<\/span><\/span><\/p>\n

\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0At this point, we at the\u00a0Universit\u00e9<\/span>\u00a0Saint Jean de Jerusalem must\u00a0<\/span>consider a serious question or, more exactly, a twofold hypothesis.\u00a0<\/span>Will there really be a renewal of gnosis, bearing witness to the fact that\u00a0<\/span>gnosis cannot remain indefinitely absent and that its banishment was a\u00a0<\/span>catastrophe? If so, we are ready to bring reinforcements. But has this\u00a0renewal sufficient backbone\u00a0for the<\/span>\u00a0word \u201cgnosis\u201d not to be usurped\u00a0<\/span>nor the authenticity of the concept imperiled? If this were unfortu<\/span>nately to occur, our task would be to speak out against the peril.<\/span><\/span><\/p>\n

\u00a0\u00a0As a first step, we must begin by putting to profitable use the schema\u00a0<\/span>common to all forms of gnosis, in order to rigorously define on the one\u00a0<\/span>hand the\u00a0situs<\/i><\/span>\u00a0<\/i>of agnostic science and on the other the\u00a0situs<\/i><\/span>\u00a0<\/i>of a science\u00a0<\/span>aspiring to a new gnosis.<\/span><\/p>\n

\u00a0\u00a0We can illustrate this\u00a0status\u00a0quaestionis<\/span>\u00a0<\/i>from many different per<\/span>spectives.<\/span><\/p>\n

\u00a0\u00a0For example, we still have to restore the true face of the science of\u00a0<\/span>Newton<\/span><\/span>. People have made of him one of the great founders of the\u00a0<\/span>mechanistic conception of the universe, of the science with eyes of\u00a0<\/span>flesh, while three-fourths of his work, mystical and alchemical, springs\u00a0from the knowledge with eyes of fire.<\/span><\/span><\/p>\n

\u00a0\u00a0Considering Jacob Boehme and like figures, it is a question of\u00a0<\/span>determining what alchemy would signify as spiritual science if it had\u00a0<\/span>at its disposal the resources of modern laboratories and observatories.<\/span><\/p>\n

\u00a0\u00a0We have still to explicate the\u00a0gnostic<\/span>\u00a0view of the world of vision<\/span>aries with \u201ceyes of fire,\u201d such as William Blake, Wordsworth, Goethe, etc.<\/span><\/p>\n

\u00a0\u00a0By the same token, we have still to judge if what we have heard of\u00a0<\/span>a so-called\u00a0Princeton\u00a0gnosis truly tends toward a gnosis with \u201ceyes of\u00a0<\/span>fire\u201d or whether on the contrary it is attempting to the fatal com<\/span>promise with a gnosis with \u201ceyes of flesh.\u201d On the other hand, a man like Nicholas Berdyaev could rightly be considered a \u201cmodern\u00a0gnostic<\/span><\/span><\/span>.\u201d<\/span><\/p>\n

\u00a0\u00a0We have finally, or rather most of all, in order to stay within the\u00a0<\/span>line of our fundamental calling, to uncover for the first time the\u00a0<\/span>convergence of\u00a0cosmogonical<\/span>\u00a0and\u00a0soteriological<\/span>\u00a0visions in the type of\u00a0gnosis common to the three\u00a0Abrahamic<\/span>\u00a0branches.<\/span><\/span><\/p>\n

\u00a0\u00a0Of course, it is impossible to examine all these aspects at one time. Our program this year proposes a few of them to lay the groundwork for future developments.<\/span><\/p>\n

\u00a0\u00a0Finally, it should be clearly apparent to everyone why we have\u00a0associated the concept of gnosis with the look of eyes of fire. Inasmuch\u00a0<\/span>as the look of gnosis is a visionary look and not the look of theoretical knowledge, it is wedded to the look of the prophets, spokesmen of the\u00a0<\/span>Invisible. To open \u201cthe eyes of fire\u201d is to go beyond all false and vain\u00a0<\/span>opposition between believing and knowing, between thinking and\u00a0<\/span>being, between knowledge and love, between the God of the prophets and the God of the philosophers.<\/span><\/span><\/p>\n

\u00a0\u00a0The\u00a0gnostics<\/span>\u00a0of Islam,\u00a0in\u00a0\u00a0agreement<\/span>\u00a0<\/span>with the Jewish\u00a0Kabbalists<\/span>, have particularly insisted on\u00a0\u00a0the idea of a \u201c<\/span>prophetic philosophy.\u201d It is a prophetic philosophy that our world\u00a0needs. It is to this above all that we must be called. Such was the\u00a0<\/span>meaning of the passage written by the philosopher Theodore\u00a0Roszak<\/span>\u00a0<\/span>that I have quoted elsewhere. It has the force of a program: \u201cPerhaps I\u00a0<\/span>am implying,\u201d he wrote, \u201cthat the resurrection (of gnosis) figures\u00a0<\/span>among the most urgent projects of our epoch.\u201d<\/span><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Eyes of Flesh and Eyes of Fire \u00a0Science and Gnosis by\u00a0Henry Corbin \u00a0 \u00a0 Opening\u00a0address,\u00a0June 1978, at the\u00a0Universit\u00e9\u00a0St. Jean\u00a0de\u00a0Jerusalem, translated from Cahier No. 5 de L\u2019U.S.J.J. [\u2026]<\/span><\/p>\n","protected":false},"author":1,"featured_media":0,"parent":67,"menu_order":1,"comment_status":"open","ping_status":"open","template":"","meta":{"footnotes":""},"class_list":["post-388","page","type-page","status-publish","hentry"],"yoast_head":"\nEyes of Flesh and Eyes of Fire – Association des amis de Henry et Stella Corbin<\/title>\n<meta name=\"description\" content=\"Eyes of Flesh and Eyes of Fire\" \/>\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\/en\/bibliographie\/eyes-of-flesh-and-eyes-of-fire\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Eyes of Flesh and Eyes of Fire – Association des amis de Henry et Stella Corbin\" \/>\n<meta property=\"og:description\" content=\"Eyes of Flesh and Eyes of Fire\" \/>\n<meta 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