"For Ruzbihan the person of the master, and not so much the institution, is the mainstay of spiritual education. The path of the mystic is rooted in the desire of the mystic because, subjecting him to his goal of incorporation of the aspiration - there is no vacuum in itself because it is still in effect in its purpose or it is not - it submits the de facto authority of a master, a rule of life , so a tradition. The theory implies a mystical elucidation of the origin of the aspiration of the individual who is a murid, an aspirant, and a member of a set up. But for Ruzbihan, the pre-existence minds is given first, and the suction part of the essence of the spirit in the sky. It is also an attribute of God, and is inseparable from Compassion. The desire is part of created nature as primitive dimension that makes the temporality of the creature. "
"So he says," the aspirant is one who is engaged in the steps of the spiritual vision of spiritual states. He wants God's union with God. "The purpose of aspiration is the one who has reached the end of the elective purity. His God chose for Himself and" This to me that I have built "[Cor., XX = 43 ] "[Shahr: 564-565]. This position implies a renunciation of the desire for itself. But there can be no mystical experience if already exists in the mystique that aspiration which directs to God, that could be interpreted in terms of freedom. The question is how there can be a range of aspiration into the creature, and at the same time, domination of the will of this aspiration. "Later, Mulla Sadra solve for him the issue of free will and divine imperative.Thereupon, Mulla Sadra was a bit of an attitude jankélévitchienne: love always solve everything:
"At this point, the man with the world of the imperative, it loses its creaturely condition, subjected to a transfiguration that place now at the heart of the world of the imperative. He lives in the imperative, that is more 'extinct in God. But the couple freedom / constraint means any field of any discussions that revolve around the opposition of free will and necessity. Free will is an illusion of the same order as that to believe that religion , and the destiny of man, under the constraint of divine acceptance. sadrienne criticism of free will is one with his critique of compulsion in religion, because he saw perfectly that the two concepts were secured to one of el'autre.He opposes the regime of coercion and free will of the four rpédicats world of imperative will, dilection ( mahabba ), love (' ishq ) longing ( Shawqi ). The will is imperative spontaneity of God. Love is the secret of the divine essence. Desire is the essence of existing emanating from God. The Mu'tazilites have therefore wrong, according to Sadra, to oppose their arguments in favor of free will, the arguments of those who make God the sole agent of our actions. The question is badly put. It confuses freedom and creaturely freedom imperative, and commits us to dead ends, that only exploit the proponents of a legal order from the last word of religion. With caution and with irony, given that Mulla Sadra born legal status of the letter of the Koran commands must be applied. But they do not relate to religion, which they do not challenge their validity in the name of any free will, inseparable from coercion, but is of another order, much higher. True freedom involves the sharing of the esoteric and the exoteric. It is divine spontaneity lived in the hearts of the faithful. A city comes the narrow domain of the stress out of the city, where there is a question of being, and the act of being, freedom restores the right of the essential desire and full of love. "The act of being: The Philosophy of Revelation in Mulla Sadra , Christian Jambet.
"For God is the aspirant (Muridae), God is his guide (murshid), and God is his companion."
" If the desire of the disciple is required to initiate its report to the teacher, then she turns, so that it is the teacher who aspires to his disciple and do not release until he has reached his goal . By submitting the master, it seizes him, and it is as if he had been kidnapped in itself, so it is "like the corpse in the hands of the washer of the dead ".Najm al-Din Kubra, The Practice of Sufism : Fourteen small treatises , trans. Paul Ballanfat, foreword, the spiritual hierarchy.
"First, God sends an angel to mind to wake him and tell him his condition [Mashrab: 117-118]. The desire is there of God, who is aspiring to his creature, itself intended to his aspiration. Aspiration of God is fulfilled then the repentance, conversion to God, who leads the mystic to give the knowledge purpose. The passion is still the original form of his aspiration, and the mystic is already sucking but its purpose is hidden oar a veil, for it is through his passions he sees God. The mystic is really sucking when a mobile and not just a happy, majdhûb . "