 Mulla Sadra applies his metaphysics to problems in psychology and eschatology as well. Just as the totality of existence is singular with degrees of intensity, similarly intellect and the soul are singular realities with grades of intensity, since there is an intimate connection among existence, the intellect, and the soul as the concrete, intellectual, and psychic aspects of being. This entails a thoroughgoing pan-psychism in which for Mulla Sadra all existents are sentient beings that aspire to be “more intense” than they are, to a higher ontological level. Everything that exists thus possesses consciousness. Since all levels of intellect are connected, knowledge is an existential relationship of identity and the cognition of certainty in which the intellecting subject becomes identified with the intellected object (ittihad al-‘aqil wa-l-ma‘qul). Further, he uses his doctrine of modulation to explain physical resurrection, a theological doctrine that traditionally could not be philosophically demonstrated. He distinguishes two levels of resurrection that involve two “types” of body, a purely physical one and an “imaginal” body that is as real as the physical. The imaginal body is at first resurrected and can be demonstrated. This is predicated upon the existence of an ontological state of being known as the imaginal (mithali) that mediates between an intelligible world of concepts and the sensible world of things. It is used to explain those traditions that discuss abstract concepts such as fear and desire as having physical or corporeal features in resurrection. Concepts from the intelligible world can mimic the physicality of this world through the mediation of the imaginary realm of being.