تحلیل سازگاری «تمرکز نفس» با کثرت کنش‌گری آن از منظر حکمت متعالیه

تمرکز نفس بر روی موضوعی خاص یکی از محورهای جذاب در نفس‌پژوهی است. در فرایند تمرکز نفس کنش‌گر تمام توجه خویش را در یک نقطه‌ی مرکزی و کانونی معطوف‌می‌کند، و برای این منظور بایستی از توزیع قوای ادراکی و تحریکی خویش اجتناب‌نماید؛ از این‌رو تمرکز با وحدت سازگاری و با کثرت منافات‌دارد. از سوی دیگر برخی از نفوس قویه در عین بهره‌مندی از تمرکزی بالا بر کنش‌گری‌های گوناگون توانمندند، و مظهر «لا یشغله شانٌ عن شان» شده‌اند؛ پرسش اصلی آن است با چه تحلیلی می‌توان میان تمرکز نفس که اقتضای «وحدت» و انجام یک کنش خاص را دارد، با کنش‌گری‌های متعدد برخی نفوس وفاق ایجاد‌نمود؟ «تمرکز» و «تکثّر» چگونه با یکدیگرجمع می‌شوند؟ این پژوهش بار وش عقلی تحلیلی در پی حلّ این مساله‌ است.نفس انسانی در پرتو تکامل ذاتی به درجه‌ای از بساطت و حدت و جمعیت قوا دست‌می‌یابد که می‌شود مجمع انبوهی از معانی و حقایق به نحو اندماجی، در این مرحله نفس در عین توجه به ذات خویش دربردارنده‌ کثیری از حقایق هستی است. در پرتو حرکت اشتدادی نفس، گستره‌ی تمرکز از یک محدوده‌ی مضیّق به یک دامنه‌ی موسّع گسترش پیدا‌می‌کند، و در نتیجه تقابل میان وحدت و کثرت زدوده‌شده و نفس به مرتبه‌ی جمعیت قوا دست‌می‌یابد.

analysis of the compatibility of self concentration with its plurality of action from the perspective of transcendental philosophy

introduction: the focus of the ego on a particular subject requiresthat the ego stop doing other things and focus all its attention on one thing. on the other hand, some strong and developed egos, while having total concentration, engage in several actions and behaviors, and this multiplicity and multiplicity of actions do not diminish their focus. now the central question is how can we create a harmony between the unity that is necessary for any concentration and this multiplicity and multiplicity of activism?methods: the method used in this research is the rational analytical method. findings: if the human being has a vast and continuous identity, and enjoys three natural and sensual and rational levels, then the attributesand attributes of some of the ranks of man are spread to each otherbecause the levels and degrees of a single truth have a mutual influenceand interplay with each other. if the lowest levels of the human soul, thefive senses and the imagination of the ego are involved and occupiedwith one subject. this is a great deal of confusion and a distraction ofthe soul, and the whole human identity is occupied. even the power ofreason prevents it from its main duties and creates a preoccupation forhim; for the power of the human self is the degrees of an abstract truthcalled the ego. if a soul becomes involved in an animal or sexual love,it occupies the whole soul, and this is the need for the physicalappearance of the soul and its spiritual survival. therefore, if any of theperceptual powers and stimulation of the ego that are like him reduces his useless and useless work and all serve the same purpose, the resultis concentration. concentration means preventing the dispersion anddispersing of the breath, and zooming in on a focal point. in the light ofits intrinsic development and intrinsic flourishing, the human soulachieves a degree of purity, acuity and population of forces, whichbecomes the assembly of all meanings and truths in a sudden, aggregateand unity. at this stage, the ego, while focusing and paying attention toits luminous and luminous essence, contains many truths of existenceand has a great deal of attention and favors to all of them. the humansoul is close to the source of power and levelity, the lord of theuniverse, and many effects and meanings in him are gathered togetherin a crowd and in the form of a multitude, and this existential confusionhas removed the boundary between unity and plurality and becomescomprehensive, and this is the secret between consensus of unity inconcentration and the multitude of the effects of the soul.conclusion: the more the soul has a more complete population andunity, the more meanings and truths it will have, and therefore moreaction. among the important factors that strengthen the concentrationof the breath are: inhibition of imagination, reducing the sensorypreoccupations and avoiding the immersion of sensations, controllingthe pleasures and desires of the soul and reducing animal desires,strengthening of thought, thought and knowledge, and paying fullattention to the holy prophet (s) and strengthening spirituality.