Waters of Being: Eulerian Consciousness and Mulla Sadra’s Planetary Ontology

In the unfolding dialogue between metaphysics and contemporary complexity sciences, few thinkers offer as profound a synthesis of dynamic ontology, spiritual cosmology, and process-relational thought as Mulla Sadra (1571–1640). His al-Hikmah al-Muta‘āliya (“Transcendent Theosophy”), developed most comprehensively in Asfar al-Arba‘a (“The Four Journeys”), proposes a vision of reality that—though forged in a classical context—resonates deeply with modern philosophical inquiries into mind, existence, and planetary ethics. At the core of Sadra’s metaphysical revolution lies a conception of being not as fixed essence but as a graded, flowing reality—one that can be interpreted, in contemporary language, through an Eulerian lens of fluid dynamics and relational theory. 

1. Eulerian Framing and the Ontology of Flowing Being

Mulla Sadra’s central ontological claim is the asalat al-wujūd—the primacy of existence over essence. In this schema, reality is not constructed from isolated substances bearing essential properties, but from a single, dynamically modulated field of being. Existence is analogically graded and hierarchically continuous. Just as in the Eulerian frame of fluid mechanics, where the focus is on how a field (velocity, pressure, etc.) changes at fixed points in space over time, Sadra sees reality as a flow observed through its various intensities at different "stations" of being.

In this view, the mind or soul is not a vessel that contains being but a node through which the current of existence flows. Individual selves are not separate containers of identity but temporary whirlpools—eddies—in the universal stream of existence. This metaphysical reorientation toward modulation over isolation, and flow over fixity, renders Sadra’s ontology fundamentally Eulerian in spirit. The human is not a sovereign, essential being, but a point of dynamic confluence within a greater metaphysical stream.

 
2. R-Theory and the Relational Cosmos

Modern relational theories emphasize the primacy of relationships over discrete entities. What emerges is not substance but structure, not identity but interdependence. Mulla Sadra’s metaphysics is strikingly aligned with this view. His concept of tashkīk al-wujūd affirms that all things exist in a relational continuum of being: minerals, plants, animals, humans, intellects—all are moments in the unfolding gradation of a single reality.

This vision, wherein every level of being is constituted through its relations within a hierarchy of intensities, dovetails with R-theory’s vision of the cosmos as a complex system of co-determined parts. Just as modern relational paradigms challenge the atomism of classical metaphysics, Sadra’s ontology dissolves essentialist boundaries in favor of ontological interwovenness. The human soul, in this reading, is not an isolated knower but a relational process within the Great Chain of Being—a microcosm of the macrocosmic whole.

 
3. The Four Journeys: A Meta-Epistemology of Mind and Cosmos

Sadra’s Asfar al-Arba‘a is not merely a metaphysical treatise; it is a map of spiritual and intellectual transformation. The four journeys can be interpreted as epistemological perspectives on the self’s participation in the cosmos.

1. From Creation to the Truth 
This is the journey of moving from the world of multiplicity—created things—toward knowledge of the Absolute Reality or Truth. It involves transcending material limitations and seeking metaphysical understanding of being itself.

2. In the Truth with the Truth
After reaching knowledge of the Truth, the seeker journeys within the Truth. This stage is characterized by contemplation of attributes and realities, exploring existence at the highest metaphysical levels.

3. From the Truth to Creation with the Truth
Here, the journeyer descends from the station of being with the Truth, returning to the world, but with new perspective and guidance. This return involves seeing creation through the lens of realized metaphysical and spiritual truths.

4. From Creation to Creation with the Truth

In the final journey, the seeker moves within the created world, now transformed, carrying insight from union with the Truth. It means engaging with the world—actions, ethics, and society—while remaining conscious of the Truth presence in all things.

The self undergoes transformation while the Being is observed in its modulated intensities of beings. This dual framing—of inner journeying within a cosmic flow—creates a meta-cognitive framework for planetary ethics, one that privileges participation over possession, becoming over being. 

4. Cosmic Order in Indo-Iranic and Sadrian Thought

As a Persian philosopher, Mulla Sadra's ontology bears deep resonance with the Indo-Iranic concept of Ṛta/Arta—the cosmic order intrinsic to being itself. In both systems:

Reality is lawful not through external imposition, but via intrinsic, self-unfolding order.

Ethics is not obedience to arbitrary rules but attunement to the underlying harmony of existence.

The mind is a mirror or modulation of the cosmic pattern—not an autonomous legislator.

Like Ṛta, Sadra’s wujūd is a field of ontological intelligence: lawful, patterned, hierarchical. To live ethically is to harmonize oneself with the cosmic gradient of being—to move upstream, as it were, through the flow of existence, refining the soul’s receptivity to deeper modes of consciousness.

 
5. Toward a Planetary Philosophy of Mind and Ethics

As the planetary crisis calls for new ontologies of coexistence and care, Sadra’s vision—refracted through the lenses of Eulerian dynamics, R-theory, and Indo-Iranic cosmic order—offers a compelling foundation for a planetary philosophy of mind and ethics. We may summarize this emerging synthesis as follows:

Mind is a node within the universal stream of consciousness
Ethics is attunement to ontological order
Reality is constituted through relational interdependencies
Existence is graded, flowing, and hierarchically relational

This model challenges dualistic, substance-based, and command-driven metaphysics. Intelligence is not a possession but a participation. Ethics is not obedience but alignment. Foresight is not prediction but pattern-recognition within the cosmic field. In this light, Mulla Sadra can be read not as a relic of classical theosophy, but as a planetary philosopher avant la lettre—one whose metaphysics anticipates the ethical, relational, and processual turn in our time.

Conclusion

Reinterpreting Mulla Sadra’s Asfar al-Arba‘a through contemporary metaphors such as Eulerian fluid dynamics and relational systems theory opens a fertile terrain for rethinking consciousness, AI, ethics, and cosmology in a planetary frame. His vision of being as a flowing, hierarchical continuum invites a new metaphysics of participation—one that integrates the wisdom of Indo-Iranic cosmic order and post-classical relational paradigms. As we navigate the ecological, spiritual, and civilizational challenges of the 21st century, the waters of wujūd may offer not only a metaphysical image, but an ethical compass for the journey ahead.

Suggested Resources:

Motti, Victor V. (2025), Planetary foresight and ethics: A vision for humanity’s futures, USA: Washington, D.C., Amazon Kindle Direct Publishing
Kineman, J.J. (2012), R-Theory: A Synthesis of Robert Rosen's Relational Complexity. Syst. Res., 29: 527-538. https://doi.org/10.1002/sres.2156
Rizvi, S. H. (2009). Mulla Sadra and metaphysics: Modulation of being. Routledge

Securing Our Future: Addressing AGI Governance and Security Threats on a Planetary Scale

Jerome Glenn's letter to the editor of the Washington Post highlights the need for comprehensive security talks on artificial general intelligence (AGI) at the United Nations Security Council. He rightly expresses concern that focusing only on current forms of artificial narrow intelligence (ANI) such as ChatGPT and GPT-4 might neglect the potential risks posed by AGI, which could emerge in the next five to ten years. This analysis will explore the provided examples of AGI governance models and propose a hybrid solution for the UN to effectively address AGI governance and security threats.

Examples of AGI Governance Models:

Glenn, a global professional futurist and foresight scholar, on July 14th, 2023, provided a list of examples of Artificial General Intelligence (AGI) Governance Models during his presentation at the Association of Professional Futurists (APF), Washington, D.C. gathering. The examples highlight the diverse approaches that can be taken to govern AGI effectively.

They present various governance models, each with its advantages and disadvantages. These models include:

1. IAEA-like or WTO-like model with enforcement powers,
2. IPCC-like model in conjunction with international treaties, 
3. International S&T Organization (ISTO) as a real-time global collective intelligence system,
4. Global Governance Coordinating Committees (GGCC) enforced by national sanctions and ad hoc legal rulings,
5. UN, ISO, and/or IEEE standards for auditing and licensing,
6. Putting AGI governance under different bodies like ITU, WTO, and WIPO, and
7. Establishing a Decentralized Semi-Autonomous TransInstitution.

The Hybrid Solution Model:
Considering the limited capacity of the UN to govern different domains of threats, a hybrid solution combining the IAEA operation and mission (#1) with the Decentralized Semi-Autonomous TransInstitution (#7) can be proposed. This strategic plan aims to leverage the strengths of both models to address AGI governance and security threats effectively.

Under this hybrid solution, the UN can replace human inspectors with ANI-enabled visual and camera inspections for monitoring nuclear facilities worldwide. By automating this process, countries attempting to build weapons-grade material can be swiftly identified, and appropriate actions can be taken. Violators would be automatically locked out of the world economy and banking system, while their officials would face sanctions and travel restrictions. Blockchain technology, biometrics, and smart contracts can be utilized to enforce these measures.

Expanding IAEA's Capacity for AGI Governance:
With the resources and institutional capacity of the IAEA freed up through the implementation of the hybrid solution, it can focus primarily on managing AGI. The organization can undergo transformation and expansion to effectively address the emerging challenges and risks associated with AGI. This includes developing policies, regulations, and oversight mechanisms to ensure the safe and responsible development of AGI technologies.

Establishing the Hundred Ninety Five Eyes (HNFE):
To reinforce the new institutional capacity of the IAEA and enhance its mission success, a UN summit can be called to establish the Hundred Ninety Five Eyes (HNFE). This collective worldwide real-time intelligence alliance, building on the model of the Five Eyes (FVEY), would involve all countries joining an international treaty to commit to sharing intelligence. The HNFE would govern the evolution of AGI, ensuring transparency, cooperation, and accountability among nations.

Policy Recommendation:

Based on the analysis above, the following policy recommendations can be made:

• The United Nations Security Council should prioritize discussions and formulate policies on AGI governance, acknowledging the potential existential risks posed by AGI in the near future.
• The hybrid solution model, combining the IAEA operation and mission with the Decentralized Semi-Autonomous TransInstitution, should be implemented to address nuclear technology governance and security threats effectively.
• The IAEA should focus dynamically and primarily on managing AGI, with its institutional capacity expanded and transformed to accommodate the new challenges.
• A UN summit should be organized to establish the Hundred Ninety Five Eyes (HNFE), a worldwide real-time intelligence alliance, to govern the evolution of AGI. This would ensure global cooperation, transparency, and accountability in AGI development and deployment.
• Continuous international collaboration, knowledge sharing, and periodic assessments should be conducted to adapt AGI governance policies and regulations to evolving technological advancements.

By adopting these recommendations, the UN can take proactive measures to mitigate the risks associated with AGI and establish a comprehensive international regulatory system that safeguards against the emergence of artificial superintelligence. This planetary approach ensures responsible development, fosters global cooperation, and promotes the beneficial use of AGI for the betterment of humanity.