One of the most decisive elements in mystical literature and in studies on mystics for the purpose of understanding mystics in general is the idea of Imaginal, introduced by Ibn Arabi. The current confusion between imaginal and imaginary, and the growing obliteration of the idea of an intermediary world that conects the spiritual to the physical world, turned God into an abstraction. That is the world in which spirits acquire body and bodies become spiritualized, the domains of mystical perception, that converts sensitive data into symbols and accesses the spiritual sphere through a theophanic imaginal “intentionâ€ (himma, in arabics). Spiritual contents, called “meaningâ€ (ma’ana) by Ibn Arabi, assume sensitive forms of “apparitionâ€, considered as “symbolsâ€ – meaning signs (or noema) of divine origin and of a presentative, not a representational character (nature), by which they are not indicative of something external to it. It is in this sense that language is understood, if it’s viewed as a member of imaginal, and that generates a series of consequences to the approaches of the subject in the fields of literature, language philosophy, hermeneutics and in arts. The world is viewed as word, and words are founding worlds. Both here are theophanic imaginal phenomena, which in their transparence reveal themselves as symbolic forms. The lost of imaginal capability and the atrophy of the organ which is responsible for this – the heart – will lead to devoiding both external and internal worlds of all spiritual meaning.