Spektrum Iran

Abstract In this late work, Henry Corbin interprets the spiritual crisis of modern humanity as a consequence of a superficial and externalized understanding of monotheism. He views Western secularism and nihilism as symptoms of an emptied concept of God. Rather than rejecting faith, Corbin calls for a return to the inner, mystical dimension of monotheism. He distinguishes between an exoteric, dogmatic view of God and an esoteric, inwardly experienced divinity. His primary sources of inspiration are Islamic mystics such as Ibn ʿArabi, Suhrawardi, and Haydar Amoli. True tawḥīd, in Corbin’s view, is not numerical unity but a metaphysical relationship that transcends objectification. The human being acts as a mediator between the divine and material worlds, exemplified by the figure of the “spiritual knight.” Corbin proposes an esoteric ecumenism in which different religious paths are seen as legitimate ways to God. He warns against the degeneration of faith into lifeless dogma and emphasizes the importance of lived religious experience. This text represents a concentrated expression of Corbin’s late philosophy and a call to renew spiritual depth.

Abstract This article provides a profound examination of the fundamental paradox in the concept of monotheism from the perspective of Islamic mysticism. Drawing upon the works of Ibn Arabi and his major commentator Haydar Amoli, Henry Corbin presents a three-stage analysis of the evolution of monotheistic understanding. In the first stage, exoteric and conventional monotheism, which conceives God as a supreme being (Ens supremum), actually falls into the trap of "metaphysical idolatry." In the second stage, esoteric monotheism transcends this limitation to discover the "Oneness of Being" (wahdat al-wujud), where God is not an entity but pure Being and pure Act itself. Finally, in the third stage, through the establishment of "integral ontology," unity and multiplicity are reconciled in the divine realm. Corbin compares this intellectual journey with Proclus' Neoplatonic philosophy, which establishes a profound harmony between the One God and multiple divine manifestations. Through a meticulous analysis of Haydar Amoli's diagrams, the author demonstrates how this perspective can lead to a more comprehensive understanding of the relationship between ontological unity and apparent multiplicity in the realm of mystical theology.

Abstract This work explores the concept of divine hierarchies in Islamic mystical tradition and compares it with Neoplatonic philosophy. Focusing on Suhrawardi and the Illuminationist (Ishraqi) school, Corbin analyzes the role of angels and luminous hierarchies in the cosmic order. The paper demonstrates how Suhrawardi integrates Zoroastrian concepts like the angel Bahman with Islamic philosophy to create a system of light and darkness where angels serve as divine mediators.
Corbin particularly emphasizes the role of the "Holy Spirit Angel" as mediator between humans and the divine realm. This angel, comparable to Gabriel in Islamic tradition and the Holy Spirit in Christianity, guides human spiritual journey. The study includes comparative analysis with Mormon theology and Samuel Butler's writings.
A significant portion examines the "Royal Order of Bahman Light," which Suhrawardi presents as a model for mystical community. This order reflects angelic hierarchies in human society and connects the master-disciple relationship in Sufism with celestial structures.

Abstract The article explores the profound connections between Wolfram von Eschenbach’s medieval epic Parzival and Eastern traditions, particularly Persian and Islamic mysticism. Parzival is a cornerstone of Western medieval literature, introducing the Grail as a sacred object (stone, cup, or chalice) tied to spiritual kingship and universal peace. The narrative follows Parzival’s quest for the Grail, interwoven with themes of chivalry, redemption, and interfaith dialogue. Wolfram’s work reflects influences from ancient Iranian, Gnostic, and Islamic sources, merged with Christian symbolism. Key figures like Gahmuret (Parzival’s father, a Christian knight serving the Caliph of Baghdad) and Feirefiz (his half-brother, a "pagan" ruler) bridge East and West. The Grail symbolizes divine knowledge, accessible only through spiritual awakening, echoing Sufi and Zoroastrian motifs. The article also examines the Song of the Pearl, an Iranian Gnostic text paralleling Parzival’s journey. Ultimately, Wolfram’s epic transcends religious boundaries, proposing a universal "primordial tradition" uniting diverse faiths.

Abstract The article explores Vladimir Solov’ev’s philosophical and theological engagement with Islam, analyzing his dual perspective as both a critic and admirer of the faith. Solov’ev, a prominent 19th-century Russian philosopher, viewed Islam through the lens of his concept of "All-Unity" (vseedinstvo), which seeks to reconcile opposing forces in religion and history. His early critique in Three Forces (1877) presents Islam as a monolithic system suppressing individuality, contrasting it with Western individualism and Slavic spiritual synthesis. Later, in Muhammad: His Life and Religious Teaching (1896), Solov’ev offers a nuanced portrayal of the Prophet, acknowledging Islam’s monotheistic rigor and moral framework while critiquing its lack of progressive ideals. The article highlights Solov’ev’s mystical Sophia visions, which underpinned his belief in a transcendent "Religion of the Holy Spirit" surpassing all singular faiths. Despite his eschatological focus on Christian unity, Solov’ev’s late writings suggest an inclusive spiritual universalism, though he remained silent on Islam’s role in the end times.

Abstract This article examines the dynamics of migration and cultural exchange between the East (particularly Iran) and the West (focusing on Al-Andalus) from the 8th to 12th centuries. It challenges the simplistic notion of "migration enriches" by exploring the complex processes of acculturation, where not all transferred elements were accepted or preserved. The study highlights the role of merchants, scholars, and artisans as vehicles of cultural transmission, emphasizing Persian influences in religion, architecture, poetry, and medicine. Key themes include the Jewish-Persian diaspora, the adaptation of Sasanian artistic motifs in Andalusian architecture (e.g., the Alhambra’s lion fountain), and the linguistic legacy of Persian loanwords in Spanish. The article also critiques the politicized narratives of migration, noting how "portable homelands" (lieux de mémoire) helped migrant communities preserve identity. Examples range from the Karaites’ westward migration to the syncretic blend of Zoroastrian and Islamic symbols in Iberian art. The study concludes that cultural exchange was often incidental, shaped by trade, conquest, and scholarly networks rather than deliberate policy.