UDK 2 -1
141.33

Ovaj tekst je prevod jedno poglavlje knjige Temple and Contemplation od Henry Corbina.
U islamskoj gnozi metafizički i mistički temelj znanosti o korespondencijama naziva se znanost o balansu (‘ilm al-mīzān). Ovu znanost, s kojom je ime Džabira ibn Hajjana osobito povezano, provodili su par excellence alhemičari. Budući da je to slučaj, značajno je, u mjeri u kojoj je to moguće, stvarni koncept alhemije lišiti nejasnoća koje ga okružuju; jer samo tako se da pojmiti kako se alhemijski i hermeneutički postupci koji su predmetom ove studije, tiču znanosti o balansu. Od Džabira znamo da “pojam balans uključuje veći broj gledišta i varira sukladno predmetima na kojima se primjenjuje.
Tu su balansi za mjerenje intelekta, duše svijeta, prirode, forme, nebeskih sfera, zvijezda, četiri prirodne kakvoće, životinjskog svijeta, biljnog svijeta, mineralnog svijeta i, naposljetku, tu je balans slova kao najsavršeniji od svih.” Ukazat će se prilika za proučavanjem nekoliko primjera ovog posljednjeg vida balansa. Ali postoji nešto odveć značajnije: ako je “balans načelo koje
mjeri silinu dušine čežnje tokom njena silaska kroz materiju”, ili, drugim riječima, ako je “balans načelo koje mjeri kakvoće prirodā koje je duša prisvojila zarad formiranja njihovih tjelesa”, onda nam se čini pretjeranim i nepodesnim da riječ mjera uzmemo u smislu u kojem je ovdašnja znanost koristi, te da znanost o balansu držimo za znanost koja “za svrhu ima svođenje svih činjenica ljudske spoznaje na sistem kakvoće i mjerila, time im namećući osobenost egzaktne nauke.” Takav pristup potječe iz težnje da se po svaku cijenu raskrije prethodnik egzaktnih nauka.

Abstract
The Science of the Balance and the Correspondences Between Worlds in Islamic Gnosis According to the Work of Haydar Amuli, 8th/ 14th century
Henry Corbin
This essay represents one chapter from the book Temple and Contemplation by Henry Corbin.
In Islamic gnosis, the metaphysical and mystical basis of the science of correspondences is called the “science of the Balance” (‘ilm al-Mizan). This science, with which the name of Jabir ibn Hayyan is particularly associated, was practised par excellence by the alchemists. This being the case, it is important to free as far as possible the actual concept of alchemy from the ambiguities surrounding it; for only thus can we understand how the alchemical process, and the hermeneutical processes that are the subject of this study, both pertain to the “science of the Balance.”
To be sure, we know from Jabir that “the idea of the Balance comprises a number of aspects, and varies according to the objects to which it is applied. There are balances for measuring the Intellect, the Soul of the World, Nature, Form, the Celestial Spheres, the stars, the four natural qualities, the animal world, the vegetable world, the mineral world, and lastly there is the Balance of letters, which is the most perfect of all.” There will be occasion to study here several examples of this last type of Balance. But there is something still more important: if “the Balance is the principle that measures the intensity of the Soul’s desire during its descent through Matter”, or if, in other words, the Balance “is the principle which measures the quantities of the Natures that the Soul has appropriated for the purpose of forming their bodies,” then it seems to us both exaggerated and improper to take the word “measure” in the sense in which it is used by the science of today, and to regard the science of the Balance as “having as its purpose the reduction of all the data of human knowledge to a system of quantity and measure, thereby conferring on them the character of an exact science.”
Keywords: The science of the balance, The science of the correspondences, Haydar Amuli, Ibn ‘Arabi