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I find it humorous you actually think you know what imagination is, and where it manifests, as if you have discovered and experimented with it thoroughly.
I will be making one last thread I've been working on for sometime (piecing together over my spare-spare time), which will be my last authored thread on ATS before my leave.
If we are to engage the subtle body, the imagination must be “employed,” which will nonlocally help the life-nourishing “economy” of the biosphere as a whole. The subtle body can only be perceived by the eye of imagination itself, which is the supra-sensory organ of its auto-revelation. Simultaneous to being the object of the alchemists’ contemplation, the imagination was itself the organ of perception through which they imaginatively gained access to the other-worldly and world-creating qualities of the sacred imagination existing within themselves.
It is important to differentiate the alchemists’ notion of imagination, which is a creative activity originating out of and expressing the wholeness of the Self, from mere fantasy, which is a repetitive and self-soothing activity of the ego whose fundamental purpose is to avoid relationship with life. An alchemical text expresses this same idea by saying, “In thine efforts be guided in all ways by the true and not the fantastic imagination.” It is the alchemists’ version of true imagination that Einstein was referring to when he famously said “Imagination is more important than knowledge.”
The imaginal realm is known in Islamic philosophy as alam al-mithal, the imaginal world. According to Avicenna, the imagination mediated between, and thus unified, human reason and divine being. This mediating quality manifested in two directions: on the one hand, reason, rising above itself, could attain to the level of active imagination, an activity shared with the lower hierarchies of the divine realm. On the other hand, in order to manifest the concrete forms of the world, divinity created a range of intermediate beings, the angelic co-creators of the universe.:11According to philosophers of this tradition, the trained imagination can access a "nonspatial fabric" which mediates between the empirical/sensory and the cognititional/spiritual realms.
Through Averroes, mainstream Islamic philosophy lost its relationship to the active imagination. The Sufi movement in Persia, as exemplified by Ibn Arabi, continued to explore contemplative approaches to the imaginal realm.
Henry Corbin considered imaginal cognition to be a "purely spiritual faculty independent of the physical organism and thus surviving it". Islamic philosophy in general, and Avicenna and Corbin in particular, distinguish sharply between the true imaginations that stem from the imaginal realm, and personal fantasies, which have an unreal character, and are "imaginary" in the common sense of this word. Corbin termed the imagination which transcended fantasy imaginatio vera.
Corbin suggested that by developing our imaginal perception, we can go beyond mere symbolic representations of archetypes to the point where "new senses perceive directly the order of [supersensible] reality".:81 To accomplish this passage from symbol to reality requires a "transmutation of the being and of the spirit" Corbin describes the imaginal realm as "a precise order of reality, corresponding to a precise mode of perception," the "cognitive Imagination" (p. 1). He considered the imaginal realm to be identical with the realm of angels described in many religions, which manifests not only through imaginations but also in people’s vocation and destiny.:96
Corbin (1964) suggests that it is by developing this faculty of cognitive imagination that we can overcome the "divorce between thinking and being" :4
More recently, the imaginal concept was further developed in Communication Sciences domain. Samuel Mateus(2013) suggested a close link between imaginary, society and publicity. The “public imaginal” was named after the dynamic, symbolic and complex set of diverse and heterogeneous imaginaries that permeate societies.
Role in scientific and mathematical discovery
Hadamard (1954) and Châtelet (1991) suggest that imagination and conceptual experiment play central roles in mathematical creativity. Important scientific discoveries have been made through imaginative cognition, such as Kekulé’s famous discovery of the carbon ring structure of benzene through a dream of a snake eating its tail. Other examples include Archimedes, in his bathtub, imagining that his body is nothing but a gourd of water, and Einstein imagining himself to be a photon on a horizon of velocities.
- The person learns their lessons and grows up
- because you can't get to Higher Mind constructs if you are lower mind, and theft, slavery, abuse of others is lower mind.
- Karma is a lie, its a joke.
- Its not winning and losing but how you play the game.
originally posted by: Peeple
Accepting what idea? The über-conscience is C.G.Jung not my copyright.
But stopping to project there is some outside "evil" having control over what we do, would help a lot. That was what the ET metaphor was for.
Thanks. I love all the alchemists Newton and Francis Barrett...
The experiences I have, when I was shown the station by the son, and then my son and I witnessed yet another craft that had a greeting for me, and that was the last experience where I doubted the various ways contact happened. For when pulled into an experience that I thought I could write off, they invariably poked me with quite a stick by showing up, in a way that could be witnessed, or chased by a chopper on several occasions. Now I trust within always. Well that guy, who was one of my regular tactics, looked alot like smallville's superman, only taller, big chested.