 Mulla Sadra wrote over forty-five works. His magnum opus, al-Hikma al-muta‘aliya fi-l-asfar al-‘aqliyya al-arba‘a, known as al-Asfar al-arba‘a (The Four Journeys), is a large compendium of philosophy and theology that, instead of following the traditional divisions of logic, physics, and metaphysics, maps intellectual inquiry upon a mystical metaphor of the soul’s journey in this world. Hence it is popularly known as the Four Journeys. He began writing it in 1015 AH/1606 in Kahak and completed it in Shiraz in 1038 AH/1628. The first journey from this world to God provides the seeker with the intellectual principles for understanding philosophy such as the basic definition of philosophy and metaphysics, the significance of metaphysics and the question of being for this study. In this journey, the seeker moves away from multiplicity and phenomenal deception towards unity and an awareness of the underlying nature of reality. The second journey in God with God is a discourse on the nature of God, the divine attributes and significantly including his famous proof for the existence of God. It is the stage of the mystic’s absorption in the divine essence and his effacement of the self. The third journey from God to this world explains the God-world relationship, nature, time and creation and ontological categories in this world. For the mystic, this is the return to sobriety and a realisation of the duties of moral agency in this world. The final journey in this world with God is a description of human psychology focusing on soteriology and eschatology and reveals most clearly the significance of Twelver Shi‘ism to his thought. This is the final stage of the mystic’s journey, a recognition that everything as a unified whole reflects the ontological unity of the divine and that the realised human recognises a desire to return to the principle, the one who is the source of being, God.