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French Sufi Theopolitics on the Appropriation of the Akbarian Concepts of God’S Unity, Law and Perfect Man by French Modern Perennialists

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French Sufi Theopolitics on the Appropriation of the Akbarian Concepts of God’S Unity, Law and Perfect Man by French Modern Perennialists French Sufi Theopolitics On the Appropriation of the Akbarian Concepts of God’s Unity, Law and Perfect Man by French Modern Perennialists. Philipp Valentini (Français) Thèse de doctorat présentée à la Faculté des lettres et des sciences humaines de l’Université de Fribourg (Suisse) Approuvée par la Faculté des lettres et des sciences humaines sur proposition des professeurs François Gauthier (premier rapporteur) Gil Anidjar (deuxième rapporteur) Marcia Hermansen (troisième rapporteur.e) Ian Almond (quatrième rapporteur) Fribourg, le 7 Septembre 2020 La Doyenne, Prof. Bernadette Charlier 1 2 Je remercie le Prof. François Gauthier pour m'avoir permis de finir cette thèse à l'université de Fribourg et pour m'avoir enseigné à discriminer entre ce qui était utile à celle-ci et ce qui pouvait être transformé en article. Toute ma gratitude va à mon co-directeur, le Prof. Gil Anidjar pour m'avoir invité à l'université de Columbia, New York, en 2016 grâce à l'octroi d'une bourse Doc.Mobility du Fonds National Suisse. Cette expérience intellectuelle, que je dois à sa bienveillance constante, a été déterminante pour mon travail académique. Je tiens aussi à remercier tout particulièrement la Prof. et Doyenne Bernadette Charlier pour m'avoir accompagné dans la dernière phase de cette recherche. Je remercie la Prof. Marcia Hermansen de m'avoir assisté patiemment dans l'écriture de cette dernière version de la thèse et de m'avoir encouragé avec force à chercher au plus vite à publier les résultats de mes travaux. Je remercie le Prof. Ian Almond pour la précision de son rapport qui a été très utile pour cette dernière version de ma thèse. De vifs remerciements au Prof. Benoit Challand pour toute la confiance qu'il m'a apportée durant l'écriture de cette thèse, ses nombreux conseils ainsi que pour son précieux soutien dans plusieurs moments difficiles de la vie. Je tiens aussi à remercier très vivement le Prof. Bachir Diagne pour nos conversations new- yorkaises et surtout pour m'avoir montré qu'il était possible de devenir un médiateur serein entre des mondes très différents. Je remercie sincèrement le Prof. Mahdi Tourage pour son soutien scientifique et amical lors de chacune des grandes épreuves traversées dans l'écriture de cette thèse ansi que dans l'édition du livre Esoteric Lacan (2019). Je remercie, par la même occasion, le Prof. Gregory Lipton pour avoir ouvert et consolidé un champ d'étude dans lequel je me suis inséré avec passion. Son soutien a été très important pour ce travail. Je remercie aussi le Prof. Andrea Mura pour la sympathie intellectuelle qu'il m'accorde. Je remercie le Prof. Helmut Zander pour m'avoir permis d'obtenir un poste d'assistant-diplômé à l'université de Fribourg ainsi que le Prof. Mark Sedgwick pour son accompagnement en 2016. Je remercie aussi le Prof. Damir Skenderovic pour avoir constitué le stimulant groupe d'études postcoloniales en Suisse ainsi que le Prof. Reinhard Schulze pour m'avoir vivement encouragé dans mes rercherches en 2014 et 2016. Je remercie, en outre, le Prof. Pasquale Gagliardi de la Fondation Cini sous la direction duquel j'ai travaillé à Venise entre 2009 et 2012 et qui, en complément de mes missions d'assistant de projets culturels, m'a donné la liberté d'initier ma recherche en constituant le fonds de Civilisations et spiritualités comparées. Je remercie du fond du coeur, mon épouse, Najate Zouggari qui a toujours été là pour dénouer les cours entrelacés des flux d'affects qui me traversent. Sans son soutien et amour, j'aurais abandonné plus d'une fois la rédaction de cette thèse en me repliant narcissiquement sur des écrits hyper-cryptés. Depuis notre première rencontre, il y a de cela déjà neuf ans, son soleil brille sur ma vie tout comme maintenant sur celle de notre premier enfant, Ibrahim. Je remercie de tout coeur mes parents qui nous ont à maintes reprises aidés financièrement et qui ont toujours compris mes oscillations entre différents mondes, cultures et langues. Leur présence constante et leur éducation m'ont permis de trouver auprès d'eux un apaisement sincère. Je remercie aussi toute ma belle-famille pour la confiance édifiante qu'elle porte en moi. Je remercie enfin Mahi Cisse et surtout Muhammad Thiam pour toujours insuffler la puissance de vie dans les situations concrètes auxquelles je suis confronté. Je remercie mon ami Samir Hariche pour m'avoir encouragé à commencer cette recherche et sa patiente écoute des questions les plus abruptes et loufoques que je me posais. Je remercie aussi l'akbarien Dr. Ali Ghandour pour nos conversations nocturnes ainsi que Dr. Anthony Shaker pour sa relecture du premier chapitre. Qu'ils soient tous récompensés pour leur soutien et leur affection! Je remercie également mon ami en anti-philosophie, Miroslav Grisko pour notre intense conversation quotidienne et sa générosité incommensurable. Sa présence dans tout ce travail émerge à de très nombreuses reprises. Je remercie aussi mes amis de toujours Raffaele Ventura, Cristina Crippa, Marcello di Bello, Rebecca Loder ainsi que mes amis fribourgeois: Andrea Rota, Mohammad Al-Rozzi et Philipp Karschuck. Sans eux, la vie aurait un goût très amer. Enfin, il est de mon devoir moral de remercier celui qui m'a introduit aux études akbariennes et à l'étude du soufisme: Paolo Urizzi. Malgré le chemin résolument différent que j'ai pris depuis 2012, j'aurai toujours une profonde dette à son égard. Sa présence, et cela de manière dialectique, marque aussi la synthèse que cette thèse de doctorat développe. * Ce travail est tout particulièrement dédié à la mémoire de Nassim Tiguarfa (1988-2019). 3 Abstract: In short, my Lord, I think that the melancholy way of treating religion is what leads it to produce such dismal tragedies in the world. Lord Shaftesbury, Letter Concerning Enthusiasm (1708). This dissertation examines the reception of the Andalusian Sufi Ibn ‘Arabī (1165- 1240) by major Francophone Perennialist intellectuals of the twentieth century through an analysis of how they have integrated his teachings into their theopolitical views. The works of René Guénon (1888-1951), Michel Valsan (1911-1974) and Henry Corbin (1903-1978) are here discussed in light of their appropriation of Ibn‘Arabī 's views on God's Unity, the Law and the Perfect Man. In addition, this research also considers the historical reasons why the rector of Al Azhar ‘Abd al-Halīm Mahmūd (1910-1978) has stamped Guénon and Valsan’s philosophical views with the label “Islamic Orthodoxy.” In showing the main differences between the earliest systematization of Ibn‘Arabī's theopolitical insights by his immediate heir Sadr ud-dīn Qūnawī (1209-1274) and those undertaken by French Sufi Perennialists, this study traces the early modern genealogies of the French Sufi Perennialist episteme (popular Spinozism, post-Sabbatianism, and the Martinist interpretation of the Christian Kabbalah). Finally, this dissertation clarifies the process by which the French Sufi Perennialist Doctrine feminizes both Judaism and Islam in order for the latter to symbolically fit the masculine teachings of a neo-Hindu interpretation of the Advaita Vedanta. 4 TABLE OF CONTENTS 0. Introduction 9 0.1 The Leading Questions of this Dissertation 12 02. Theopolitics in an Islamic Context 14 0.3 Overview of the Chapters 16 0.4 Historical and Cultural Context in Which French Sufi Perennialism has Operated: From Late Occultism to Esoteric Cults 21 0.5 State of the Art: From Christian Perennialism to Modern French-Speaking Sufi Perennialism 26 * 1. Overview of Qūnawī’s Theopolitics 34 1.1 Who was Qūnawī? 34 1.2 Qūnawī on God’s Unity and Rules 38 1.3 Qūnawī on the Perfect Human Being 44 1.4 Qūnawī on the Abrogative Character of Islam 46 1.5 Qūnawī on the Law 53 1.6 Synthesis of Qūnawī’s Theopolitics 61 * 2. René Guénon: The Uncertain Dawn of French Sufi Perennialism 62 2.1 René Guénon’s Biography 63 2.2 State of the Art of the Studies on René Guénon 74 2.3 René Guénon’s Books 82 2.4 General Coordinates of René Guénon’s Philosophy 85 2.5 The Two Main Intellectual Currents upon Which Guénon Builds His Metaphysical Teaching 2.5.1 Neo-Hinduism 90 2.5.2 Christian Kabbalah 93 2.6 René Guénon’s Theopolitical Treatment of Ibn ‘Arabī’s Name 108 2.6.1 René Guénon on God’s Oneness 108 2.6.2 René Guénon on the Universal Man 114 5 2.6.3 René Guénon on the Law 116 2.7 Result of Our Investigation: How does Guénon Include Ibn ‘Arabī in his Theopolitical Views? 119 * 3. ‘Abd al-Halīm Mahmūd, the “French al-Azhari Scholar”: Making Guénon’s French Sufism fit with Egyptian Reformist Sufism 121 3.1. State of the Art of the Studies on Mahmūd and Guénon’s Interaction 121 3.2. From Prereformed Sufism to Reformed Sufism: The Slow Construction of a Reversed Orientalism in the Reformation of al-Azhar 125 3.3. Mahmūd’s Biography 131 3.4 Mahmūd, al-Fārābī and the Question of the Perfect Human Being 141 3.5. Two Major Differences Between Mahmūd and Guénon 142 3.5.1 On Kant and Sufism 142 3.5.2 Mahmūd on the Teachings of the Unity of Being (Wahdat al-Wujud) 146 3.5.3 Mahmūd Congruous with Guénon up to 1960 156 3.6 Result of our Investigation on Mahmūd’s Theopolitics 158 * 4. Michel Valsan and the Construction of a Neo-Hermetic Islam 158 4.1 Who was Michel Valsan? 160 4.2 What Were Valsan’s Teachings? 162 4.3 How Have Scholars Investigated Valsan’s Writings? 166 4.3 Michel Valsan’s Construction of a Neo-Hermetic Islam 167 4.3.1 Valsan and Modern Hermeticism 167 4.3.2 Modern Hermeticism and the Name Ibn ‘Arabī 170 4.3.3 Connecting the Prophet Idris to Freemasonry 177 4.3.4 Constructing a Shared Identity for Idris, Enoch, and Hermes 177 4.3.5 Valsan’s Construction of a Neo-Hermetic Universal in the Language of Islam 181 4.3.6 What Do Valsan’s Three Meta-Level Truths Mean? 183 6 4.4 Tracing Michel Valsan’s Procedures for Rewriting Pre-Modern Islamic Epistemologies According to Modern Perennialist Epistemological Coordinates by Analyzing His Translation of a Text by Ṣadr al-Dīn Qūnawī 185 4.4.1 Three European Religious Models Used by Valsan 194 4.4.2 Death, Body, Enjoyment: How Qūnawī and Valsan Combine These Three “Realities” 192 4.5 Valsan’s Theopolitical Uses of Ibn ‘Arabī’s Name 200 * 5.
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