 In a narrower sense of the word, imagination denotes what Corbin calls the mundus imaginalis (‘âlam al-khayâl). Like most traditions, Islam conceives of the cosmos as a hierarchy of worlds, usually two or three; the Koran contrasts the Unseen (ghayb) with the Visible (shahâda), and these are typically called the world of spirits and the world of bodies, or, in philosophical terms, the intelligible and the sensible realms. The Koran also speaks of “heaven, earth, and everything in between”, and one of Ibn ‘Arabî’s contributions was to bring out the full implications of the in-between realm, which in one respect is unseen, spiritual, and intelligible, and in another respect visible, corporeal, and sensible. This is precisely the mundus imaginalis, where spiritual beings are corporealized, as when Gabriel appeared in human form to the Virgin Mary; and where corporeal beings are spiritualized, as when bodily pleasure or pain is experienced in the posthumous realms. The mundus imaginalis is a real, external realm in the Cosmic Book, more real than the visible, sensible, physical realm, but less real than the invisible, intelligible, spiritual realm. Only its actual existence can account for angelic and demonic apparitions, bodily resurrection, visionary experience, and other nonphysical yet sensory phenomena that philosophers typically explain away. Ibn ‘Arabî’s foregrounding of the in-between realm was one of several factors that prevented Islamic philosophy from falling into the trap of a mind/body dichotomy or a dualistic worldview.