چکیده :
ابن سینا نحوۀ مشاهدۀ موجودات غیرمادی (عقلی) را دارای فرآیندی معکوس مشاهدۀ موجودات مادی دانسته است.
پس از وی شیخ اشراق به کمک این فرآیند، نحوۀ مشاهدۀ موجودات عالم مثال را نیز از همین طریق تبیین کرده است.
در این فرآیند به جای آنکه حسگرهای پنج‌گانۀ بیرونی اطلاعاتی به حس مشترک ارسال کنند، این اطلاعات از نفس و یا مستقیماً از متخیله به حس مشترک منتقل می‌شوند.
شرط لازم برای این اتفاق، آن است که قوای ظاهری و باطنی مشغول نباشند و این فرصت وجود داشته باشد که ادراک نفسانی بر مغز و حس مشترک تأثیر گذاشته و از این طریق موجود مجرد برای فرد متمثّل شود.
این فرآیند در مواردی نیازمند تعبیر یا تأویل است که در این مقاله شرایط و نحوۀ تبیین ایشان بررسی شده است.
همچنین این فرآیند کاربردهای مختلفی در فلسفۀ اسلامی دارد و به کمک آن نحوۀ مشاهده و تمثل فرشتگان، اجنه و شیاطین و نیز نحوۀ الهام و نزول وحی و مشاهدۀ رؤیای صادقه و انجام سحر و جادو و اطلاع از علم غیب و نیز هذیان‌گویی برخی از بیماران تبیین شده است.
همچنین می‌توان از این طریق مشاهدات و ادراکات حسی و شنیدن اصواتی را که شیخ اشراق در مراحل سلوک توصیف کرده است، تبیین کرد.
در این مقاله فرآیند معکوس و کاربردهای آن بیان و نقد و بررسی شده و نشان داده شده است که شیخ اشراق در این بحث تحت تأثیر ابن سینا قرار دارد.
ibn sina considered the way of viewing non-material (rational) beings to have a reverse process of viewing material beings.
after him, sheikh eshraq (suhrawardi) also explained how to observe the creatures of the imaginal world with the help of this process.
instead of the five external senses that send information to common sense, this information is transferred from the soul or the imagination in the opposite direction to common sense.
the necessary condition for this is that the external and internal powers are not busy, and there is an opportunity for sensual perception to affect the brain and common sense.
in this way, an unseen being is represented by the person.
this process happens in two states: sleep and wakefulness.
those whose souls are strong or whose bodies are weak succeed in such an observation.
since sensual perception reaches a common sense through inner powers and imagination, sometimes imagination interferes, takes possession of it, and turns what the soul has observed into its likeness or opposite.
in this case, we need an interpretation of the conditions and methods examined in this article.
however, in some cases, what has been observed reaches the common sense without interference, and the person observes them.
the criterion for such an observation is that closing the eyes does not prevent it from being seen.
in some cases, this process requires an interpretation, and this article examines the conditions.
also, this process has various applications in islamic philosophy.
with its help, the method of observing and representing angels, jinn, and demons, as well as the method of inspiration and seeing a veridical dream, and some types of magic and knowledge of the occult have been explained.
in this way, it is also possible to explain the observations and sensory perceptions and hear the sounds described by sheikh eshraq in the stages of treading a path of mystical conduct.
the types of revelation that happen through seeing the angel of revelation and hearing his voice can also be explained in this way.
in some patients, the origin of these observations is purely imaginary, and the person suffers from hallucinations and observes things that have no origin other than his brain.
in this way, the delusions of some patients can also be explained.
this article describes and criticizes the reverse process and its applications.
it has been shown that avicenna influences suhrawardi in this discussion, and both philosophers have proposed similar applications for this theory, with the difference that suhrawardi extended avicenna's thesis, which was about rational beings, to the imaginal world.