Mundus Imaginalis or the Imaginary and the Imaginal

I first mentioned this here as a potential explanation for cultural artifacts in anomalous communication, thought it might be of interest more generally ->

Mundus Imaginalis or the Imaginary and the Imaginal

Henry Corbin

...In other words, if we usually speak of the imaginary as the unreal, the utopian, this must contain the symptom of something. In contrast to this something, we may examine briefly together the order of reality that I designate as mundus imaginalis, and what our theosophers in Islam designate as the “eighth climate”; we will then examine the organ that perceives this reality, namely, the imaginative consciousness, thecognitive Imagination; and finally, we will present several examples, among many others, of course, that suggest to us the topography of these interworlds, as they have been seen by those who actually have been there...

But an odd thing happens: once this transition is accomplished, it turns out that henceforth this reality, previously internal and hidden, is revealed to be enveloping, surrounding, containing what was first of all external and visible, since by means of interiorization, one has departed from that external reality. Henceforth, it is spiritual reality that envelops, surrounds, contains the reality called material. That is why spiritual reality is not “in the where.” It is the “where” that is in it. Or, rather, it is itself the “where” of all things; it is, therefore, not itself in a place, it does not fall under the question “where?“-the category ubi referring to a place in sensory space. Its place (itsabad) in relation to this is Na-koja (No-where), because its ubi in relation to what is insensory space is an ubique (everywhere). When we have understood this, we have perhaps understood what is essential to follow the topography of visionary experiences, to distinguish their meaning (that is, the signification and the direction simultaneously) and also to distinguish something fundamental, namely, what differentiates the visionary perceptions of our spiritual individuals (Sohravardi and many others) with regard to everything that our modern vocabulary subsumes under the pejorative sense of creations, imaginings, even utopian madness.

“All the faculties of the soul,” writes Sadra Shirazi, “have become as though a single faculty, which is the power to configure and typify (taswir and tamthil); its imagination has itself become like a sensory perception of the suprasensory: its imaginative sight is itself like its sensory sight. Similarly, its senses of hearing, smell, taste, and touch-all these imaginative senses-are themselves like sensory faculties, but regulated to the suprasensory. For although externally the sensory faculties are five in number, each having its organ localized in the body, internally, in fact, all of them constitute a singlesynaisthesis (hiss moshtarik).” The Imagination being therefore like the currus subtilis(in Greek okhema, vehicle, or [in Proclus, Iamblichus, etc.] spiritual body) of the soul, there is an entire physiology of the “subtle body” and thus of the “resurrection body,” which Sadra Shirazi discusses in these contexts. That is why he reproaches even Avicenna for having identified these acts of posthumous imaginative perception with what happens in this life during sleep, for here, and during sleep, the imaginative power is disturbed by the organic operations that occur in the physical body. Much is required for it to enjoy its maximum of perfection and activity, freedom and purity. Otherwise, sleep would be simply an awakening in the other world. This is not the case, as is alluded to in this remark attributed sometimes to the Prophet and sometimes to the First Imam of the Shi’ites:

“Humans sleep. It is when they die that they awake.”

MICHAEL MEADE on Cultivating Mythic Imagination /124

The crises of cosmological, mythological and psychological disconnection from nature and from each other may drive us to places of darkness and suffering; and yet there is great potential in that darkness to interact with creative energy. Retracing meaning through archetypal myth offers an opportunity to understand the great challenge of our time to heal the planet from its wounds, and to refresh our dominant worldview with one based on connection. This week, journey into Michael Meade’s expansive vision of awakening ancient meaning for the individual and collective consciousness.

Michael Meade, D.H.L., is a renowned storyteller, author, and scholar of mythology, anthropology, and psychology. He combines hypnotic storytelling, street-savvy perceptiveness, and spellbinding interpretations of ancient myths with a deep knowledge of cross-cultural rituals. He is the author of The Genius Myth, Fate and Destiny: The Two Agreements of The Soul, Why the World Doesn’t End, The Water of Life: Initiation and the Tempering of the Soul and editor, with James Hillman and Robert Bly, of Rag and Bone Shop of the Heart. Meade is the founder of Mosaic Multicultural Foundation, a nonprofit network of artists, activists, and community builders that encourages greater understanding between diverse peoples.

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STEPHEN HARROD BUHNER on Plant Intelligence and the Imaginal Realm, Part One

This week’s interview is a mosaic of mind-shattering insights from Earth-poet-philosopher Stephen Harrod Buhner. Stephen is the senior researcher for the Foundation for Gaian studies, described as a bardic naturalist, he is the award-winning author of 19 books, including The Lost Language of Plants, The Secret Teachings of Plants, and Sacred Plant Medicine. His most recent book is Plant Intelligence and the Imaginal Realm. Before retiring from the road in 2013, he taught for more than 30 years throughout North America and Europe. He lives in Silver City, New Mexico.

STEPHEN HARROD BUHNER on Plant Intelligence and the Imaginal Realm, Part Two

The conversation from last week continues…

What has the role of psychedelics been in human and plant evolution? What is the ecological function of art? How is science changing as it moves out of reductionism? What do the heart, the brain, and the gut have in common?

As usual the warning about psychedelics ->

See What do we know about the risks of psychedelics? & free documentary What's in My Baggie? There is an incredible danger in thinking you can just find good psychedelics via illegal markets, I can say that from personal experience as I was attacked by a friend who thought LSD could cure his depression. Had to stop another from trying out his "new wings" on the third floor balcony.