3 research outputs found
Mulla Sadraâs Four Journeys as the Four Levels of Self-Consciousness
Mulla Sadraâs philosophy is a creative synthesis of the main currents of thought in the Islamic culture before him. One of the most fruitful amongst these currents is the mystical current which reaches to its climax with Ibn Arabi and his commentators. Mulla Sadra not only has adapted many of the mystical concepts in his philosophy, but he has also used the symbolism of four spiritual journeys as the main theme in his philosophy inasmuch as he named his greatest book after this symbolism as Journeys (AsfÄr). These journeys in his philosophy in addition to mystical aspect finds philosophical aspect as well. A comprehensive interpretation of these journeys should take in consideration both philosophical and mystical aspects. In this article I have proposed an interpretive approach that include both aspects by taking these four journeys as the four levels of self-consciousness and self-realization. Accordingly, these journeys can be considered as the journey from the self to the self and in the self
Imaginal Body and Its Role in Explaining Body-Soul Relationship in the Teachings of Sadr al-DÄ«nShÄ«rÄzÄ«
Apart from the fact that the âcorporeal bodyâ is a natural container for the origination and progression of the soul, Sadr al-DÄ«nSÄ«rÄzÄ«(1569-1640) distinguishes another ontological level of body, i.e. the âimaginal bodyâ,predicated upon the existence of an ontological state of being known as the âimaginalâ (mithÄlÄ«) that mediates between an intelligible and the sensible realms.The âimaginal bodyâ or âbody of the resurrectionâis âperceivingâ (mudrik) and âlivingâ (hayy) and contrary to the âcorporeal bodyâ, is inseparable from the soul and it is through the intermediary function of this âimaginal bodyâ that the human ârational soulâ (al-nafs al-nÄtiqa)presides over the âcorporeal bodyâ. In fact, Sadr al-DÄ«n explains the relation between the ârational soulâ and the âcorporeal bodyâ through two intermediaries, first theâimaginal bodyâ and second, the âsteam/animal spiritâ. The âsteam spiritâ is ontologically closer to the âcorporeal bodyâ and the âimaginal bodyâ is ontologically closer to the ârational soulâ. In other words, the âimaginal bodyâ presides over the âcorporeal bodyâ through an intermediate link,i.e. a kind of âsubtle massâ known in the Peripatetic philosophy as the âsteam spiritâ