We will get a clear idea of it if we only consider the role played by our bodies as the instruments of our presence in the world. It is in fact through the body that we are present in a world of bodies. However, this presence, of which we believe ourselves to be the masters since it is somehow identified with us, is in reality a passive and involuntary presence. It was Merleau-Ponty who showed, in
The Phenomenology of Perception, that to see an object is 'to be able to make a tour of it'. And how is it possible to make a tour of it if not because the object imparts itself indefinitely and inexhaustibly to the surveying gaze, because it can do nothing but offer itself to our gaze, it can do nothing but be seen. To be seen, and to be corporeally present, is all one. My corporeal presence is my visibility, but my visibility is not my own; it belongs to every gaze, unbeknownst to me and without being able to do anything about it — an ignorance and impotence constituting the every essence of my visibility. Thus, no one is master of his corporeal presence, and, even more, to be corporeally present is not to be master of this presence.
What happens then, to the contrary, in the Resurrection of Christ? What happens is that the resurrected Body is as if a witness, a living proof, a saving irruption of the glorious nature of the created within the bosom of its dark and opaque modality: Christ's body is still the instrument of presence in the world of bodies, but, by a total change, it is no longer of the essence of this presence to be passive and involuntary... (Jean Borella,
Gnosis and Anti-Christian Gnosis second section