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<p>This article argues that Mullā Ṣadrā’s metaphysics provides a rigorous vocabulary for what Traherne’s devotional writing often <i>does</i> rather than merely <i>says</i>: it makes perception into epistemic labor that reforms the soul by rendering created particulars readable as divine disclosure. The interpretive payoff is that Ṣadrā’s doctrines of the primacy and gradation of existence (<i>aṣālat al-wujūd</i>; <i>tashkīk al-wujūd</i>) and divine self-manifestation (tajallī) allow Traherne’s recurrent motifs such as innocence, wonder, felicity, and time, to be read as a coherent procedure of ontological intensification, not simply as pious “themes” or affective excess. The comparison is explicitly non-genealogical. It does not propose historical transmission, but enacts a constrained reading between Traherne’s poetry and devotional prose (especially “Wonder,” “The Salutation,” selections from the Poems of Felicity, and the “Fragment on ‘Love’”) and Ṣadrā’s account of being and ascent as presented in <i>The Wisdom of the Throne</i>. By reframing Traherne’s material exuberance as metaphysically necessary (because created visibility is already derivative radiance), the essay clarifies how spiritual “renewal” in Traherne designates a graded transformation of being inseparable from a re-trained mode of seeing.</p>

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Thomas Traherne’s Mystical Vision: A Philosophical Reinterpretation through Mullā Ṣadrā’s Metaphysics

  • 期刊论文

  • 发表日期：

    2026年5月14日

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  • Ali Salami

摘要

This article argues that Mullā Ṣadrā’s metaphysics provides a rigorous vocabulary for what Traherne’s devotional writing often does rather than merely says: it makes perception into epistemic labor that reforms the soul by rendering created particulars readable as divine disclosure. The interpretive payoff is that Ṣadrā’s doctrines of the primacy and gradation of existence (aṣālat al-wujūd; tashkīk al-wujūd) and divine self-manifestation (tajallī) allow Traherne’s recurrent motifs such as innocence, wonder, felicity, and time, to be read as a coherent procedure of ontological intensification, not simply as pious “themes” or affective excess. The comparison is explicitly non-genealogical. It does not propose historical transmission, but enacts a constrained reading between Traherne’s poetry and devotional prose (especially “Wonder,” “The Salutation,” selections from the Poems of Felicity, and the “Fragment on ‘Love’”) and Ṣadrā’s account of being and ascent as presented in The Wisdom of the Throne. By reframing Traherne’s material exuberance as metaphysically necessary (because created visibility is already derivative radiance), the essay clarifies how spiritual “renewal” in Traherne designates a graded transformation of being inseparable from a re-trained mode of seeing.