I am including this particular piece, because of the discussion of the prophetic vision as having a concrete external reality.

The [feminine] Presence[^87] is the archetypical image that contains all images, the prism or mirror that reflects all the supernal forms [^88]. One might even go so far as to say that the Presence is not only the locus of prophetic experience but also the "objective correlate" of "sensory pole" of prophetic vision.[^89] The position of the Zohar would be that the object of prophetic vision does not exist only in the mind of the prophet but is an objective reality. The form or forms that the spiritual reality assumes are constructed within the imagination. The point is that in the prophetic vision the spiritual forms of the divine pleroma are configured in the last of fht gradation, and the latter corresponds to the imagination, for it is perceived in distinct forms only by the imagination. Indeed, human imagination is a mirror that reflects the divine mirror in such a way that by imaging the image of the divine anthropos the visionary, in effect, is seEing his own pneumatic being projected outward. This double reflection should not be construed as a form of psychologic reductionism inasmuch as the ontological presupposition underlying the kabbalistic psychology is that the soul itself is of the same substance as God. The kabbalistic perspective maintains that the images seen in the imagination correspond to an external or transcendent reality, the divine Presence... To see the spiritual images in concrete, tangible form is precisely the distinctive quality of the prophetic vision.[^90]

[In the case of] the prophecy [of Moses], his vision was devoid of all corporeal matters. He saw the matter clearly from within the speculum that shines, which does not take shape at all in a corporeal vision (she-'einah nigshemet bi0re'iyat gufni klal). It is rather a true splendour, pure and clear. This is not so with respect to the rest of the prophets, who saw from within a speculum that does not shine, for it takes shape in accordance with their vision (nigshemet kefi re'iyatam), and they do not see it except as a corporeal image (demut guf).[^91]

... Knowledge according to the Zohar is essentially of a visionary nature; the word the Zohar uses employs for mystical contemplation histaklut should be rendered "visualisation," for the visual contemplation of the divine form lies at the heart of mystical knowledge.