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The theosophy of post-Renaissance Europe embraced imaginal cognition. From Jakob Böhme to Swedenborg, active imagination played a large role in theosophical works.In this tradition, the active imagination serves as an "organ of the soul, thanks to which humanity can establish a cognitive and visionary relationship with an intermediate world".
Openness to experience is one of the domains which are used to describe human personality in the Five Factor Model. [1] [2] Openness involves six facets, or dimensions: active imagination (fantasy), aesthetic sensitivity, attentiveness to inner feelings, preference for variety (adventurousness), intellectual curiosity, and challenging authority (psychological liberalism). [3]
People who, at a young age, were involved in creative fantasy activities like piano, ballet, and drawing are more likely to obtain a fantasy prone personality. [ citation needed ] Acting is also a way for children to identify as different people and characters which can make the child prone to fantasy-like dreams as they grow up. [ 10 ]
In psychology, fantasy is a broad range of mental experiences, mediated by the faculty of imagination in the human brain, and marked by an expression of certain desires through vivid mental imagery. Fantasies are generally associated with scenarios that are impossible or unlikely to happen.
Active imagination is a certain way of meditating imaginatively, by which one may deliberately enter into contact with the unconscious and make a conscious connection with psychic phenomena. [ 12 ] A third field of interest and research was synchronicity , psyche and matter, and numbers.
Hyperphantasia is the condition of having extremely vivid mental imagery. [1] It is the opposite condition to aphantasia, where mental visual imagery is not present. [2] [3] The experience of hyperphantasia is more common than aphantasia [4] [5] and has been described as being "as vivid as real seeing". [4]
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In the philosophy of mind, neuroscience, and cognitive science, a mental image is an experience that, on most occasions, significantly resembles the experience of "perceiving" some object, event, or scene but occurs when the relevant object, event, or scene is not actually present to the senses.