阿维森纳组成了一个被称为“悬浮的人”的思想实验 – 一个旨在表现人类正念或意识的实验，以及灵魂的意义和多余。阿维森纳和他的许多同时代人认为，暂停的人类思想实验表明，精神是一种物质，即使在保持所有有形数据完整的情况下，保证人们也不能质疑他们的认知。进一步研究思想实验，建议其追踪者在自由空间（真空）中将自己的所有身体部位相互视觉化，然后脱离所有感觉，即使他们的身体也没有明显的接触。他认为，在这种情况下，无论如何都会不情愿。因为有可能一个男人，在停止在空中，同时切断了感官体验，现在甚至可以通过称自己为一个单一的实体来决定他的存在。思想分析侧重于精神完美无瑕，身体无关，以及不重要内容的结论。这种“滑翔人”的可能性表明精神在精神上被看到，这涉及精神与身体的分离。
当然，正如阿维森纳所指出的那样，一个特定的灵魂出现在一个具有特定性格的确定身体出现并准备好获得这种精神的时期。通过这种方式，有一种开始的对应关系，通过个人遭遇进一步加强，从此以后，任何关于一个灵魂进入另一个新身体（无论是人类还是非人类）的讨论都是荒谬的。他相信精神在没有其他人的意见的情况下完成。那些已经被证明是精神创造的灵魂根本不需要打扰身体，沿着这些线条不需要寻找身体生存或者在复兴到来时确定恢复。这种精神创造的灵魂构成了一种天堂，在那里他们欣赏每一个。其他。对于那些尚未在精神上完全创造并且仍然需要某种身体支撑的人类灵魂，他们将通过他们的创造力来获得，因为他们不能超越创造能力的水平。这些灵魂后来涉及生活中的物质快乐和痛苦，几乎就像古兰经中的图形描绘 – 诅咒之火的折磨和物质天堂的满足。在死亡之后，这些灵魂是否有机会进一步改善生存，阿维森纳不会谈论。
Avicenna composed the thought experiment called as “the suspended man” – an experiment that was designed to show human mindfulness or consciousness, and the significance and superfluity of the soul. Avicenna and many of his contemporaries believed that the suspended Man thought experiment showed that the spirit is a substance, and guaranteed people can’t question their cognizance, even in a circumstance that keeps all tangible data intact. Further investigating the thought experiment, its pursuers were advised to visualize themselves with all of their body parts adjacent to each other in free space (vacuum) and yet disengaged from all sensations, which incorporates no tangible contact with even their bodies. He contended that, in this situation, one would in any case have reluctance. Since it is possible that a man, suspended in air while cut off from sense experience, would even now be fit for deciding his presence by calling himself as one single entity. The idea analysis focuses on the conclusions that the spirit is flawless, free of the body, and an unimportant substance. The possibility of this “Gliding Man” shows that the spirit is seen mentally, which involves the spirit’s separateness from the body.
Apart from the exceptional philosophies put forward by Avicenna with regard to the way in which soul and the higher elements of physical existence are understood by the Islam and by the world at large, he also made some huge contribution to the area of intellect. He is said to be one of the first to say that intellect can be of active and passive kind, each with a varying degree of effect in framing one’s consciousness, imagination and at a deeper level, the soul itself.
As far as the idea of reincarnation or resurrection is concerned, Avicenna is known to oppose the idea of transmigration of soul from one body to the other body. As believed by some of the older religions, like Hinduism etc. that after the demise of one physical body the soul enters into another physical body after the divine judgment on the kind of deeds, Avicenna does not discuss anything in that regard. He also did not doctrine anything regarding what happens after the demise of the physical body or the existence of hell or heaven.
For sure, as indicated by Avicenna, a specific soul appears during a period when a sure body with a specific disposition appears and is readied to get this spirit. In this manner, there is a starting correspondence that is further reinforced by individual encounters and, henceforth, any discussion of one soul entering another new body, whether human or non-human, is ridiculous. He trusted that the spirit makes due without anyone else’s input. Those souls which have turned out to be mentally created needn’t bother with the body at all and along these lines don’t have to look for physical survival or for sure recovery upon the arrival of revival. Such mentally created souls frame a sort of heaven wherein they appreciate each. other. With respect to those human souls which have not turn out to be mentally completely created and still need some kind of physical bolster, they will get by through their creative energy on the grounds that they can’t go past the level of creative ability. Such souls involvement later on life physical delights and agonies pretty much as portrayed graphically in the Koran—the torments of the flame of damnation and the satisfaction in a physical heaven. Whether such souls have the chance of further improvement in existence in the wake of death, Avicenna does not talk about.
On the other hand, Avicenna set the mind as the spot where reason cooperates with sensation. Sensation readies the spirit to get normal ideas from the all-inclusive Agent Intellect. The primary learning of the flying individual would be “I am,” avowing his or her embodiment. That quintessence couldn’t be the body, clearly, as the flying individual has no sensation. Therefore, the information that “I am” is the center of a person: the spirit exists and is self-awareness.