Similar to other Islamic philosophers, Mulla Sadra views Man in the middle of the origin and the return. Accordingly, he speaks about the quality of their origination and return towards the Origin of all origins. Given his own particular philosophical principles, such a
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Similar to other Islamic philosophers, Mulla Sadra views Man in the middle of the origin and the return. Accordingly, he speaks about the quality of their origination and return towards the Origin of all origins. Given his own particular philosophical principles, such as the principiality, gradation, simplicity, and the trans-substantial motion of existence, he studies Man on the path of being and maintains that, as wayfarers of the path of existence, they travel from existence in existence, with existence, and towards existence. In this approach, human freedom, as a soulis habitus and moral virtue, has an ontological meaning that can be perceived in the light of theoretical and practical types of wisdom. According to Mulla Sadra, this level of existence can be attained by those human beings who, firstly, manage to develop a correct knowledge of existence and their own ontological truth from the viewpoint of theoretical wisdom and prepare their souls for receiving and observing true teachings from the supreme origins. Secondly, from the view point of practical wisdom, through having their rational faculty dominate their faculties of appetite and anger, they need to establish a balance in satisfying the demands of these faculties. A divine philosopher is the same true believer who has succeeded in attaining the end of theoretical wisdom, that is, the light and end of practical wisdom or the same open-mindedness. Freedom, which means liberation from all limitations, becomes manifest in its supreme meaning, that is, the same divine servitude that equals desiring and paying attention to the Absolute in a way that the wayfarer is freed from the ties of what is other than the Truth and is mortalized in the Truth.
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