تربيت عرفانيِ مبتني بر علم وجودي اشتدادي از ديدگاه ملاصدرا

This paper aims to explain an‎d analyze the concept, foundations, goals, levels, an‎d methods of mystical education based on the gradational existential science an‎d its implications in Transcendent Philosophy using a descriptive-analytical method. Mulla Sadra, based on his philosophical foundations, considers knowledge to be synonymous with existence an‎d possessing its attributes, including gradation. By emphasizing the correspondence between the existential levels of human beings an‎d the levels of existence, knowledge, truth, love, happiness, an‎d pleasure, an‎d by employing interpretation as a method for moving from the appearance of things to their inner reality an‎d from one inner reality to another as structures of gradational science, he presents a novel perspective on knowledge an‎d paints a new picture of human beings an‎d how to educate human souls.According to him, education has various types. The highest level of these is mystical education, which itself has different levels. These levels, within the context of gradational existential science, are realized one after another in order to perfect the human soul. In Mulla Sadra’s intellectual system, mystical education encompasses a broad conceptual scope، In a way that encompasses all levels of self-cultivation, including the training of the senses, imagination, intellect, an‎d the realm beyond intellect, the trainee (Sālik) after withdrawing from society an‎d undergoing a graded educational journey, returns to embrace humanity an‎d guide them. This return to humanity is, in fact, a continuation of the Sālik’s ascending path an‎d represents the perfection of their being. Accordingly, in their educational journey, at each stage of training, humans attain a higher level of existence an‎d truth by intensifying their knowledge an‎d employing the method of interpretation (Ta’wil). By being situated at each level of being, they achieve an understan‎ding commensurate with it, an‎d as a result, attain happiness an‎d pleasure proportionate to that understan‎ding. This path of perfection continues in the same manner, employing methods such as self-knowledge, awakening an‎d awareness, self-reckoning, seclusion an‎d solitude, cultivation of the imagination, dialectics (love coupled with contemplation), an‎d mentorship. It involves traversing educational stages an‎d levels, achieving intermediate goals that include: attaining the immediate understan‎ding of the realities of existence, reaching the acquired intellect, annihilation in God (Fana fi’llah), subsistence through God (Baqa bi’llah), becoming the Perfect Human (Insan-i Kamil), the blessed existence of the Holy Prophet (PBUH), the Muhammadan Reality, the station of Sainthood (Wilayat), an‎d the station of Vicegerency (Khilafat). All of this leads to achieving the ultimate goal of mystical education, which is the exhaustive knowledge of God’s essence in a summary form in the theoretical realm an‎d the attainment of the fourth journey of the four intellectual-mystical journeys in the practical realm. Research findings indicate that the “Mystical Education Model based on Intensified Knowledge” possesses characteristics an‎d implications such as being universal, gradational (Tashkiki) an‎d intensified, recognizing multiple mystical understan‎dings an‎d discoveries, legitimizing mystical knowledge an‎d education in other mystical traditions an‎d schools of thought, achieving educational justice, the mystic’s qualification for leadership over the ideal city, an‎d differentiating mystical action from moral conduct.

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