Sohrawardi on the domain that transcends conventional physical space

Sohrawardi (1154–1191), a Persian philosopher and mystic, introduced the concept of Nâ-Kojâ-Abâd, which is more than a poetic expression; it represents a metaphysical reality, a domain that transcends conventional physical space yet exists with its own ontological structure. Unlike a utopia, an imagined perfection, Nâ-Kojâ-Abâd is a real but non-physical dimension that is not locatable within material geography but can be accessed through altered states of consciousness and refined perception.

The Nature of Nâ-Kojâ-Abâd: A Realm Beyond Space and Time

To grasp the essence of this realm, we must first consider what it means for something to be real but non-physical. The existence of such a realm suggests a higher order of reality, one that is:

• Independent of material form – Not bound by the physical laws that govern space and matter.
• Perceptible through inner faculties – Not seen with the physical eyes, but through an awakened form of perception, akin to what mystics call inner vision; visionary images seen via phosphenes can be part of it.
• Dynamic and participatory – Rather than a static landscape, this world may shift in response to the consciousness engaging with it and we could also call it the absolute subjective.

This domain is closely linked to what the philosopher Henry Corbin described as the mundus imaginalis, an intermediary world between the material and the purely intellectual or spiritual realms. Unlike abstract thought, which exists only conceptually, the imaginal world has its own substance, coherence, and agency, it is populated by meaningful visions, archetypal beings, and luminous landscapes that are not mere products of subjective imagination but aspects of a deeper metaphysical order.

How Can We Access This Dimension?

If Nâ-Kojâ-Abâd is not a place in space but a reality in consciousness, then accessing it requires a shift in perception rather than physical movement. This aligns with mystical traditions across cultures, where entry into higher dimensions occurs through spiritual practice, contemplation, and altered states. Some key methods include:

Activation of the imaginative faculty

• Sohrawardi saw imagination (khayâl) as not merely a faculty of fantasy, but as a mode of perception capable of revealing higher truths.
• Through guided visualization, meditative contemplation, or visionary techniques, one can cultivate the ability to perceive beyond the sensory world.
• This is not imagining in the ordinary sense but rather learning to see with the mind’s eye, as many mystics describe.

Luminous vision and the yoga of light

• Our work with phosphenes in the yoga of the inner light offers an experimental pathway into Nâ-Kojâ-Abâd.
• Phosphenes, spontaneous lights and patterns perceived when the eyes are closed, are not merely retinal artifacts; they may function as gates to the imaginal realm.
• In meditative states, these lights stabilize, expand, and transform, opening into what some traditions describe as visionary landscapes or luminous architectures.
• By training ourselves to extend and refine phosphene vision, we may be entering the light-space of Nâ-Kojâ-Abâd, its vibrational threshold where form arises from luminous perception.

The stillness of the gaze: black mirror and inner light

• Black mirror scrying, when practiced correctly, induces a perceptual shift similar to mystical states described by Sohrawardi.
• By fixing the gaze in a manner similar to our phosphene meditations, the visual field begins to melt, revealing subtle planes of reality where light takes on a living, self-organizing structure.
• The phenomenon of shifting faces in the black mirror could reflect the malakût (angelic realm), as figures perceived may represent intelligences of the imaginal world, guiding the practitioner toward deeper insights.

Resonance with higher frequencies: the role of sound and vibration

• Many mystical traditions use sound (dhikr, mantras, overtone singing) to attune consciousness to higher states.
• Certain frequencies and rhythms seem to stimulate phosphene intensification and induce luminous perception.
• This suggests that sound acts as a key to modulate the frequency of perception, aligning the practitioner with the vibratory nature of Nâ-Kojâ-Abâd.

What Happens When We Enter Nâ-Kojâ-Abâd?

• Encounters with archetypal beings, The visionary landscapes of this realm are often inhabited by luminous figures, angelic presences, or spiritual guides, much like Sohrawardi’s Crimson Archangel.
• Perception of the light of the soul, Mystics across traditions describe encounters with an inner light that communicates knowledge directly, a feature that resonates with our phosphene-induced insights.
• Timeless knowledge and gnosis, The realm is often associated with sudden understanding, as if knowledge is not learned but remembered.

Merging Esoteric Practice with Direct Experience and becoming the messenger

By linking Sohrawardi’s concept of Nâ-Kojâ-Abâd with the yoga of light and phosphene work, we create a practical and experiential bridge between ancient metaphysical ideas and modern consciousness studies. This realm is not just a theoretical construct but an experiential domain, accessible through disciplined training in luminous perception.

Nâ-Kojâ-Abâd, then, is not nowhere, it is a real place within the structure of consciousness, a light-world that is always present but only revealed when perception is tuned to its frequency. It is a dimension where visionary experience, inner illumination, and transpersonal knowledge converge, waiting for those willing to step beyond sensory limitations and into the imaginal reality of the soul’s true home. God manifests directly through us. Shunyam Adhibhu