A Teacher
Henry Corbin
Mundus imaginalis articulated
The transmission
Henry Corbin was a 20th-century French philosopher, theologian, and scholar of Islamic mysticism whose work transformed how the West understands the imagination.
As the leading interpreter of Ibn ʿArabī and Suhrawardī and of Persian Shiite theosophy, Corbin recovered and named in Latin the concept of the mundus imaginalis—the “imaginal world.” His key move was to insist that this realm of images is neither subjective fantasy nor abstract idea but an ontologically real intermediate world, possessing its own geography and inhabitants, perceived by a distinct cognitive faculty he called the “active” or creative imagination.
To capture its reality he coined the term imaginal precisely to rescue it from the dismissive connotations of “imaginary.” Corbin is the crucial modern conduit through which the Sufi metaphysics of imagination re-entered Western intellectual life, and his importance to the mind-power lineage is conceptual rather than devotional.
By establishing that imagination can be a mode of perception of the real rather than mere invention, he gave philosophical dignity to the claim—central to manifestation and esoteric traditions—that the imaginal act participates in reality rather than fleeing it.
His work directly shaped James Hillman’s archetypal psychology and the wider imaginal and active-imagination currents in depth psychology, and it stands behind serious attempts to distinguish disciplined visionary imagination from idle daydream.
Corbin thus functions as the scholarly keystone linking classical Sufi imagination-metaphysics to modern psychology of consciousness.
What they gave
The mundus imaginalis: Named and defended a real imaginal world, dignifying imagination as perception of the real.
- “Imaginal” vs. “imaginary”: Drew the critical distinction between disciplined visionary imagination and mere fantasy.
- Recovery of Ibn Arabi/Suhrawardi: Carried classical imagination-metaphysics into Western thought.
- Foundation for archetypal psychology: Provided the conceptual basis for Hillman’s imaginal turn.
In their words
Between the two is placed an intermediate world, which our authors designate as ‘alam al-mithal, the world of the Image, mundus imaginalis: a world as ontologically real as the world of the senses and the world of the intellect, a world that requires a faculty of perception belonging to it, a faculty that is a cognitive function, a noetic value, as fully real as the faculties of sensory perception or intellectual intuition.
The active Imagination is the preeminent mirror, the epiphanic place of the Images of the archetypal world; that is why the theory of the mundus imaginalis is bound up with a theory of imaginative knowledge and imaginative function.
The line they stand in
Taught by / Influenced by: Ibn ʿArabī; Suhrawardī’s Illuminationism; Shiite/Persian theosophy; phenomenology (Heidegger).
- Taught / Influenced: archetypal/imaginal depth psychology (James Hillman); Western esoteric scholarship; imaginal and active-imagination practice; the consciousness-studies treatment of imagination.
Revelations they taught
Essential Works
- Alone with the Alone: Creative Imagination in the Sufism of Ibn 'Arabi1958
- The Man of Light in Iranian Sufism1971