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Title

ARTISTIC IMAGINATION IN THE ILLUMINATIONIST THEOSOPHY OF SUHRAWARDI

Pages

 Start Page 37 | End Page 49

Keywords

IMAGINATIONAL WORD (MUNDUS IMAGINALIS)Q2

Abstract

 Sheike Eshraq as the first theorist of imaginational world is known in the Islamic civilization. His important idea about Hekmat-al-Eshraq and his other work in the proof of a world between lights word and material world as intermediate barrier between this world and hereafter (or imaginational world mundus imaginalis) and between spiritual realm and obvious material world) has important and significant effect on the expression of the islomic world in the islomic wisdom such as Hazarate Khamsof Ibne Arabi.In order to describe and explain imaginationl world, the use of imagination(which was a means by Farabi as factor to justify and explain the God is massage and prophecy and it was entirely completed by Avecina in "Shefa") was more developed in the illuminationist wisdom and as power of internal faculties of soal, locus of manifestation and mirror of reflection of fictitious (imaginary) forms intermediate realm of imagination. Thus, and referring to verses such as "then We sent her Our angel to human beings only" and reperesentation of Gariel as Dahiee Kalbi to prophet. the imaginational world was ideal forms a sourse that appears in the human imagination, especially with regard to the fine points of ESHRAQ SHEIKH about explanation of the rule "kon" that enables spiritual seeker in the creation of this forms.The aime of this article is firstly to explain the faculty of fantasy and it’s function as epistemological realm (continuous imagination) and also analysical aspects of ontological imagination that is known imaginational word or plan of ideal (discret imagination), it describe the role of this imagination founding the early and the most important theosophy theories in the realm of islamic art and architecture.

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