Sophia rules the eighth clime, the archetypal world of images, the world in which the forms of our thoughts and desires, of our presentiments and of our behavior and all works accomplished on earth subsist.
– C.G. Jung
[U]ltimately what we call physics and physical is but a reflection of the world of the Soul; there is no pure physics, but always the physics of some definite psychic activity.
The earth is then a vision, and geography a visionary geography… the categories of the sacredness “which possesses the soul” can be recognised in the landscape with which it surrounds itself and in which it shapes its habitat, whether by projecting the vision on an ideal iconography, or by attempting to inscribe and reproduce a model of the vision on the actual earthly ground.
– Henry Corbin
A Hymn to Sophia
IN THIS CHAPTER I explore, however tentatively and inadequately, the Sophianic inner landscape – the Imaginal, the Mundus Imaginalis, Sophianic harmonic perception or Ta’wil, and the Sophianic visionary geography of the soul.[i] In the Postmodern Ecological Landscape and under the Sophia Wisdom Archetype we become more aware of the imagination in creating landscape. The inner landscape becomes as important as the outer landscape. As Lopez observes,
“to inquire into the intricacies of a distant landscape … is to provoke thoughts about one’s own interior landscape, and the familiar landscapes of memory. The land urges us to come around to an understanding of ourselves”.[ii]
Lynn Ross-Bryant argues that
“For Lopez the landscape we imagine is also that other that exists beyond and outside of human language and that shapes human language and experience…” [iii]
Postmodern ecological writers indicate, often implicitly rather than explicitly, that there is a vital interaction between inner landscapes, imagination and outer landscapes.
In many cases it is the outer landscape which stimulates our imagination and creates the realisation of a deeper inner wisdom and inner Being. In other cases, it would seem that it is the inner landscapes of the psyche, from which the imagination springs that creates the outer landscapes of our Being-in-the-world.
[i] Note: It is impossible here to do justice to the concepts of the Imaginal, Mundus Imaginalis and Ta’wil as is evidenced by the complexity and life-time’s work on translations and interpretation by Henry Corbin. At most, it is possible here only to give a very superficial indication and generalised view of some of the main themes, without differentiating them and sourcing them in detail to their particular mystical strands and esoteric historical originations.
[iii] Lynn Ross-Bryant, ‘Of Nature and Texts: Nature and Religion in American Ecological Literature’, Anglican Theological Review, v.73, no.1 (1991), 40.