Re-humanizing Imagination and Humanity


Reflections and a Review of Tom Cheetham’s Imaginal Love: The Meaning of Imagination in Henry Corbin and James Hillman

In the year that I moved back to the United States from New Zealand, I turned to a study of Henry Corbin. I read through his available books in English translation and I found myself drawn to his work and concepts. I knew it was important in some way to my current passage and path in life, but whenever I would try and explain why I would end up spinning in circles around the Arabic word, ‘alam al-mithal, and would keep repeating, it is the place where “matter is spiritualized and spirit is materialized.” The earth-shaking importance of this did not seem to be as immediately obvious to others as it seemed to be for me.

In my course of reading Corbin (who I had come to through reading Carl Jung and later James Hillman) I came across Tom Cheetham’s books: The World Turned Inside Out: Henry Corbin and Islamic Mysticism; All the World an Icon: Henry Corbin and the Angelic Function of Beings; After Prophecy: Imagination, Incarnation, and the Unity of the Prophetic Tradition; and Green Man, Earth Angel: The Prophetic Tradition and the Battle for the Soul of the World. In his most recent book, Imaginal Love: The Meaning of Imagination in Henry Corbin and James Hillman, Cheetham says he has spent over 20 years working to understand Corbin and his book are a wonderful resource, not just on Corbin, Hillman and Jung, but also in documenting an individual’s quest and spiritual path.

In reading Cheetham’s Imaginal Love, I found myself being able to clarify why Corbin is so important to me, why I had to take a year-long study of his work, and how I will use his concepts going forward in my own life, work and writing. Below you will find the text of the Amazon review I wrote of his book, but I will add some additional, more personal reflections first.

Corbin, Cheetham, Hillman and Jung all have worked toward a reorientation of our consciousness. The problems and solutions that they grapple with are similar to the problems that I grapple with: dehumanization through objectification and excessive focus on materialism and re-humanization through the quest to get back in touch with the Source. Corbin’s intermediate realm of the ‘alam al-mithal, where matter is spiritualized and spirit materialized, provides a conceptual understanding of a state of being that is necessary to understand visions and dreams in spiritual and psychological context. When we open ourselves up to this imaginal realm, it transforms us. Not just peak experiences of visions, dreams and spiritual experiences, but our everyday lives and our very state of being can become instances of Creation and living as spirit infused matter and matter incased spirit.

On the surface, my reading of Corbin and Cheetham are about my working toward being able to write on a project comparing the visions of Carl G. Jung and Philip K. Dick, with a study toward their personal journals that were published posthumously (The Red Book and The Exegesis) and the necessity of understanding their personal visions (quasi-psychotic experiences depending on your frame of reference) in their lives and their later, mature works. Their visions laid the groundwork for their later lives, in essence they were a kind of gift or compulsive vocation that they then strove to fulfill, revolving around central themes that their visions illuminate. This is the practical need I have for better understanding visions.

Both CGJ and PKD had their visions around mid-life and they served an orienting function for their later work, as well as had a clarifying effect in understanding their earlier work. I am also in the mid-life passage and I find these two men’s visions and subsequent exegeses of these visions helpful in my own life. And I find Corbin and Cheetham’s work helpful as well. The mid-life passage moves between youth and old age and it, perhaps, is symbolic of the work of the mundus imaginalis or the ‘alam al-mithal in connecting matter and spirit. It fits Jung’s conception that the work of human beings is more externally and materially oriented in the first half of life and more internally and spiritually oriented in the second half of life. The work of the Corbin, Cheetham, Jung, Hillman, and PKD thus can help in understanding a third realm that connects the first half of life with the second half of life in a way that is similar to connecting matter and spirit.

Another reason that I find the work of Corbin and Cheetham invaluable at this time in my life is that I have undertaken a friendship and book project with the Native American visionary, Joseph Rael – Beautiful Painted Arrow. This work with Joseph (or Joseph-ing, as he says we should consider ourselves as verbs, not as object nouns) challenges me to move my writing and understanding in a more spiritual way. He is teaching me how to be in an interpretative and experiential state of being in which vision and visions are routine ways of being.

This year, 2015, I have been doing many speaking engagements on my first book, Re-humanizing Medicine: A Holistic Framework for Transforming Your Self, Your Practice, and the Culture of Medicine. This book spans 9 different dimensions of human experience: body, emotions, mind, heart, creativity, intuition, spirit, context and time. It seeks to provide a framework or pathway that clinicians can use to re-humanize, or stay human, in clinical work and in our lives. It does this by placing equal emphasis on each of these dimensions. It is a book of balance and practicality.

As I was finishing my book, I found myself wondering whether one dimension is more important or a source of the others or if each one is a source in its own right. My motivation in writing it was to try to counter-balance the current primacy of the body and materialism in health care. I had to struggle not to fall into a dualism of over-emphasizing another dimension in an effort to counter-balance medical materialism. Dimensions which are tempting to use to counter-balance medical materialism are the dimension of the heart (basing all health care on compassion and love) or the dimension of spirit (the typical dualism to matter). Obviously, health care today requires a great deal of technical knowledge, yet I also argue that we need to attend to these other dimensions, otherwise we end up with good technical health care that is also dehumanizing, which is a wound in and of itself. But can it be said that, along with the Beatles, that “all you need is love?” Contemporary health care seems to require good technical skills and love & compassion.

Reading Cheetham’s book, I appreciated how he worked with Corbin and Hillman’s root orientations. Corbin views spirit and Light as primary, this is the view of reality and being having its source in the transcendent. Hillman continually is uncomfortable with Jung and Corbin’s focus on wholeness and unity, and instead developed a form of psychospiritual polytheism, in which all the component parts are of equal importance and that we need to resist the temptation of valuing matter over spirit or spirit over matter, but he tends more toward the view of immanence, of spirit being enshrined in matter. Personally, I appreciate Hillman’s work at maintaining the equality of dimensions and experiences, yet I also see him as potentially throwing the baby out with the bath water as his polytheism sometimes seems to me like a post-modernist view in which all things are equal. It is beyond me to be able to say if one or the other of these views is “more correct.” I know that by temperament, I tend to have the unifying tendency of Jung and Corbin.

Is there one Reality or are there many realities? As human beings, should we be oriented toward matter, toward spirit, toward a middle realm, or toward all things equally? Is the imaginal, the ‘alam al-mithal important because it points beyond matter to the Divine, or is it important because it orients us toward the continually renewing Divine within the matter of ourselves? These are theological and metaphysical questions which could be endlessly debated. I think for the purpose of re-humanizing ourselves, it is enough to recognize that we must have some relationship with the realm of imagination, the imaginal place where spirit is materialized and matter is spiritualized, and that there is a value to opening our eyes to the visions that arise both without and within.


Review of Tom Cheetham’s Imaginal Love: The Meaning of Imagination in Henry Corbin and James Hillman (Kindle version)

This is an important little book. It is Cheetham’s 5th book on Henry Corbin, as well as on his influences on and similarities and differences from James Hillman and Carl Jung. This current book provides an easy entry into Corbin’s work and why he was so influential in the fields of spirituality, psychology and poetry. The book is informative, providing summaries of Corbin, Hillman and Jung’s work, while also being a work of beauty, poetry, and I dare say, even theophany and gnosis – as it helps us understand to see and understand the role of the imagination in Creation and how we are creators and participators as well as createds.

The book also achieves a good balance of a conversational tone in which Cheetham is present and works alongside Corbin and Hillman and shares of himself as well as engaging in scholarly work. Perhaps it is no coincidence as Cheetham is releasing his first book of poetry, Boundary Violations, this year.

The primary focus of Imaginal Love is on the central or at least integral role of imagination in spirituality, poetry, and humanity. Corbin wrote of a tripartite model of reality, with the typical dualism of matter and spirit being linked by a third realm, which he referred to with various concepts, such as the mundus imaginalis, the Imaginal, or the ‘alam al-mithal. Those familiar with Hillman and Jung’s work will see the influence of these concepts in the methods of Active Imagination and the emphasis on the imaginal and mythopoetic. Regardless of what he called this realm, its importance was that it was here that matter was spiritualized and spirit materialized. This third realm connects and orients matter toward spirit. Corbin traced the loss of this realm to the 12th century with the beginning of philosophical systems that separated spirit from matter.

Awareness of or connection to this intermediate realm creates a different state of being, it engenders a different mode of seeing, being and experiencing the world. This state, the Sufis called ta’wil, is a state of interpretation of texts, world and being with continuous reference to the Divine or the secular could say the numinous. This state of being is crucial to understand visions and dreams, whether they are from indigenous traditions (which did not develop the matter-spirit division) or of modern experiencers of visions, such as Carl Jung or Philip K. Dick. The Imaginal is thus not only crucial to understanding mysticism, poetry and visionary consciousness, but it is also a way of life or a path in which an individual can strive to be open to states of being that come from the imaginative connections between spirit and matter.

Orientation toward the Imaginal, Love of it, or connection to the Love that it is a source of, re-spiritualizes and re-humanizes. Corbin writes that one is human only in relation to God, or God’s intermediary, the angel of one’s being (the ‘alam al-mithal is also the angelic realm, the intermediaries between Spirit and matter). His work is thus a therapeutic endeavour in which an individual moves from a state of disconnected matter (an object) toward a state of spirit and matter in constant back and forth creation, in which the object can move toward becoming a subject, or a Person. Thus we are fully human only when we let go of our views of ourselves as egos and material, physical objects. We become human or re-humanized through letting go of our insistence on ourselves as separate matter and egos and open our hearts to Relationship.

This is a wonderful and beautiful book, important for establishing Cheetham as a Person as well as in illuminating the importance of the imaginal and the works of Corbin and Hillman.

We Need a New Holistic Paradigm – “Re-humanizing Medicine” Review

Please check out the Courage & Renewal Blog post, “We Need a New Holistic Paradigm – Re-humanizing Medicine Review,” by Sandra Carter, of the Center for Physician Leadership Coaching.

Here is a quote from the review:

“If ever a path was needed, the time is now! Ralph Waldo Emerson once said: ‘Our chief want is someone who will inspire us to be what we know we could be.’ In this case, a must read for physicians is Re-humanizing Medicine by David Kopacz, M.D., who shines a ray of light on a positive path forward.”


Thanks Sandra for your kind words and thanks Courage & Renewal for your support!




Some Photos from the Book Talk at University of Washington Bookstore, January 8, 2015

Photos courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn

Photo courtesy of Salin Sriudomporn






Doctor appeals to colleagues: Do more than problem-solve


Dave Kopacz at book reading at University of Washington Bookstore

HSNewsBeat article on Re-humanizing Medicine: A Holistic Framework for Transforming Your Self, Your Practice, and the Culture of Medicine.

“The push toward evidence-based medicine can blind physicians to other aspects of human interaction, Kopacz suggests.”





Re-humanizing Medicine: On the Radio and Book Reading!


Rehumanizing Medicine Book on Exam Table

Follow this link for an 8:30 minute interview with Dave Kopacz on KUOW public radio: “Doctor’s Push To Get People Talking About Health”

Join me for a book reading and signing

Thursday, 1/8/15 at 7 PM

University of Washington Book Store on the main campus

Address & Phone

4326 University Way NE
Seattle, WA 98105

Phone: 206.634.3400

Book Reading: University of Washington Bookstore!

Discussion & Book Signingjhp53db8b682bd57[1]

University of  Washington Book Store
U District store
4326 University Way NE
Seattle, WA 98105

THURSDAY • January 8, 2015 • 7:00PM

Re-humanizing Medicine: A Holistic Framework for Transforming Your Self, Your Practice, and the Culture of Medicine (AYNI BOOKS)

Throughout the field of medicine, science and data reign supreme. In his new book, David R. Kopacz, MD, argues that this has resulted in a predominantly dehumanized profession. If medicine is to be effective, claims Kopacz, doctors must integrate a more holistic and human framework into their training, their practice, and their own personal understanding and self-care. To learn more about Kopacz’s impassioned challenge to the field of medicine and his map for individual and systematic transformation that has implications far beyond the medical field, join us at this special reading and signing with the author.


Review of Voices of the Sacred Feminine: Conversations to Re-Shape Our World, by Rev. Dr. Karen Tate


Reverend Dr. Karen Tate’s book Voices of the Sacred Feminine: Conversations to Re-Shape Our World, brings together interviews from her, “Voices of the Sacred Feminine Radio Show.” It includes transcripts from such notables as Jean Shinoda Bolen, Noam Chomsky, Riane Eisler, Matthew Fox, and Starhawk. The book includes 41 interviews, divided into five parts, so there is something for everyone in this book as it includes a broad range of scholars, activists, thinkers, creators and writers.

Part I is “Sacred Feminine. Deity, Archetype and Ideal.” This section examines devotional practices with specific goddesses, such as Persephone, Kali, Mary Magdalene, and the Virgin Mary.

Part II is “Embracing the Sacred Feminine. Ritual and Healing.” This section looks at themes such as altered consciousness, multiculturalism, equality and healing.

Part III is called “Sacred Feminine Values – Alternatives to Patriarchy. Politics and Social Change.” This section is quite interesting with Noam Chomsky’s discussion of “Feminism, Patriarchy and Religion;” Riane Eisler’s “The Essence of Good Business: Companies that Care;” and Jean Shinoda Bolen’s “Antidote to Terrorism.”

Part IV is “Rebirthing the Sacred Feminine. Sacred Activism,” which takes on topics like women in the role of the priesthood, changing the masculine pronoun language of religion’s talk of God, and Matthew Fox’s “Cosmic Christ and the New Humanity.”

Part V is a memorial to the late Layne Redmond.

In the introduction, Reverend Dr. Tate points out the imbalance in the United States that 52% of the population are women, but less than 20% of leadership positions in politics, academia, business and religious institutions are held by women. This creates a gender-biased imbalance, not only in terms of individuals, but also in a lack of representation of the feminine in the creation of cultural values and society. She writes that the dominant patriarchy “stands on four legs of a stool: racism, sexism, environmental and cultural exploitation,” (9) and she sees the Divine Feminine as a “great equalizer” to correct these imbalances.

There are a number of reasons why I chose to review this book. My own work my book, Re-humanizing Medicine: A Holistic Framework for Transforming Your Self, Your Practice, and the Culture of Medicine, draws on a re-valuing of many of the traditional feminine values in medicine, connection, compassion, caring, healing, nurturance, and strengthening relationships. I call for a compassion revolution and a counter-curriculum. The compassion revolution is similar to what Riane Eisler speaks her new book, The Real Wealth of Nations: Creating a Caring Economy in her talk, “The Essence of Good Business: Companies that Care.”


She says that “Ultimately, the real wealth of a nation lies in the quality of its human and natural capital. I should add here that an investment in human capital is an investment in human beings,” (224). A large part of the argument for why contemporary medicine is so dehumanizing is the economic argument, but Eisler argues that caring businesses create healthier, more committed and more productive employees – so the compassion revolution in health care may result not just in better, more human care, but also in more economically viable and sustainable care (sustainably economically, but also emotionally for staff). Paul Spiegelman and Britt Berrett make this argument in their book, Patients Come Second: Leading Change by Changing the Way You Lead.

Rev. Dr. Tate writes that we “start by taking responsibility for our own educations,” (10). This is echoes my call for a counter-curriculum within medicine in health care, that in addition to learning the technical aspects of our trades, we must also take ethical and moral responsibility for maintaining and growing our humanity in the difficult setting in which we practice. While much of health care reform calls for external mandates and incentives, I call for individuals to take responsibility for their Continuing Human Education (CHE) as well as their Continuing Medical Education (CME).

Dr. Jean Shinoda Bolen has written such influential books as, The Tao of Psychology, Goddesses in Everywoman and Gods in Everyman, and her contribution to anthology is called, “Antidote to Terrorism.” I found this quite interesting given my recent work with Veterans that I discuss in a companion blog post to this one. She says that “the feminine principle expressed in circles and the masculine principle of hierarchy must come into balance,” (226). Just as the hero’s or heroine’s journey can be viewed as a circle, the “intention to be in a circle with a spiritual center invites the invisible world of spirit or soul to be in the center of the circle and in the center of the psyche of each person in the circle,” (228). She states that a “soldier is taught to kill, which is also what a terrorist is taught. These are not lessons maternal women want their sons to learn,” (228). Furthermore, she points out that the “Mother’s Day Proclamation, written by Julia Ward Howe in 1870, was a call to mothers to gather together to end wars, so that their sons will not be taught to main or kill the sons of other mothers,” (228). I find these observations particularly relevant in regards to the step of the hero’s journey, the inner and outer union of masculine and feminine, as they show the imbalance of a lack of feminine values and influence within the military, within the individual returning Veteran, as well as, it could be argued, within the society that the Veterans return to.


Let’s now look at Matthew Fox’s “Cosmic Christ and the New Humanity.” He describes the Cosmic Christ (a term that goes back to Teilhard de Chardin) as divine presence and the holiness of all being. The “New Humanity” is the creation of the capacity for mysticism, which he defines as “multiple experiences of unity,” “our unitive experiences – when you feel at one with being, one with others, one with yourself, one with God,” (312). Fox says that a healthy community for New Humanity does two things: “it turns out lovers – it turns out mystics, the mystic in every person,” and “secondly, it turns out prophets – that is to say spiritual warriors. The mystic says yes, the prophet says no. The prophet…interferes with that which is interfering with the glory, the sacredness of life,” (315). This focus on mysticism and the ability to say yes to the human and no to the dehumanizing also has relevance for my book, which seeks to develop the spiritual capability of health care providers in order to care for the whole person of the patient, which includes the spiritual dimension.


In closing, there are a lot of different perspectives in Rev. Dr. Karen Tate’s Voices of the Sacred Feminine and there are many topical discussions not just for women, but for all human beings. The book aims to correct the imbalance in our culture and society of the domination of masculine values and the lack of equal representation of feminine values. What we worship and honor in religion and spirituality is a reflection of our behaviors and actions in our mundane lives. In attending to the Sacred Feminine, Rev. Dr. Tate does present many ideas that make us think about our current societal structures and values and these conversations do have the power to re-shape our world.

Re-humanizing Medicine on Web Radio!

You can listen to an interview with Dave Kopacz about his book, Re-humanizing Medicine, by Mary Treacy O’Keefe on her radio show, “Hope, Healing and WellBeing” at WebTalkRadio. It is my first radio appearance for the book. It is about 35 minutes long.

Mary Treacy O'Keefe

Mary Treacy O’Keefe

You can listen to the interview by following this link.

Thanks Mary for the interview, I think it turned out great!

Also, the book is now in warehouses and I received notice from Amazon that the pre-orders of the book should start being delivered early next month, even before the official release date!