Through the imagination man has access to the Gods: through the memoria the Gods enter our lives (James Hillman, Myth Of Analysis, page 180).
Imaginatio is the Star in Man, the Celestial or Supercelestial Body (A Lexicon of Alchemy, by Martin Rulandus).
Living with the images from a vast storehouse seems god-like. When we access the imaginal realm and its treasure of images, we have scaled Mount Olympus and are communing with the Gods.
One of the most significant characteristics of this realm is that within it the things that one encounters—and they are very specific things indeed, ranging from rocks and trees to buildings and entire cities have about them a distinctly personal character. As Corbin says, the pronoun best used when describing the specifics of this dimension is not “what” but “who.” The imaginal dimension, he wrote, is “a universe for which it is difficult in our language to find a satisfactory term.” It is “an ‘external world,’ and yet it is not the physical world. It is a world that teaches us that it is possible to emerge from measurable space without emerging from extent, and that we must abandon homogeneous chronological time in order to enter that qualitative time which is the history of the soul” (Recovering a Visionary Geography, by Ptolemy Tompkins).
What hope do we have if we cannot see this world of infinite possibilities? Many of us are dead to such vision, blinded by everyday living; the rat-race; the day-to-day, painful struggle which we have been thrown into. What can we look forward to in our lives if we don’t recover the vision which has the potential to fulfill our lives?
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