خلاصة:
Sacred Grace which is expanded in the curves of ascent and descent starts from intellect and, in the turning point of the curves, arrives at the Hyles. Then the curve of ascent starts and arrives at intellectual. Human is the axis of this expansion. Man is primarily intellect and ultimately intellectual and intellect and intellectual are identical in one aspect and different from the other. This means that intellect is only one level of perfect human but intellectual is the perfect human itself and the manifestation of Allah which existentially surrounds the curves of ascent and descent. Mulla Sadra has explained the quality of grace expansion. The current research is an attempt to delve into the details of Mulla Sadra’s position on this issue.
ملخص الجهاز:
According to Sadra, the deep perception of the mode of the rational existence of souls in the world of intellects and before the descent into the natural world is only possible for those who are firmly grounded in knowledge and have passed the stage of certainty of knowledge (ilm al-yaqin) and reached the stage of the eye of certainty (ayn al-yaqin) (ibid.
The existential transformations of the soul toward higher levels indicate that a constant leap and movement toward greater abstraction is in progress, eventually reaching a point that has the minimum presence of matter (hyle) and the maximum degree of luminosity, and whether willing or unwilling, possesses a more complete and stronger degree of existence; the abstraction achieved in the soul is a series of existential changes and transformations from the stage of sensory and imaginary forms to the intellectual stage.
Since man, as the vicegerent of God, is a world seated in a corner, his existential layers and angles correspond to the world of eye and exterior; therefore, by referring to this correspondence and comparing the world of existence with the soul in Mulla Sadra's works, one can point to several aspects regarding how complete abstraction is realized and how the soul reaches intellectual existence in both the worldly and the hereafter realms: 1.
However, the soul is not inherently independent and is not free from change and passivity through its instruments, unless it attains the rational level and station; whereas before that, it has traveled through various natural and imaginary stages, has become perfected in knowledge and action, and has reached the station of intellectual abstraction (ibid.
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