The Seba library treats Intermundia in 6 passages, across 3 authors (including Martha C. Nussbaum, Romanyshyn, Robert D., A.A. Long and D.N. Sedley).
they apparently reside in the intermundia, the s between worlds — and are very different from our surroundings, b delicate and light as their bodies are light
Nussbaum provides the classical Epicurean locus classicus for intermundia as the space between cosmic worlds where the gods dwell in tranquil non-involvement, entirely free from the conditions of ordinary mortal existence.
, The Therapy of Desire: Theory and Practice in Hellenistic Ethics, 1994thesis
exploring the unfamiliar landscape of the intermundia, the between-world for parish ministers who were making a transition out of that world
Romanyshyn extends the classical term into depth-psychological territory, treating the intermundia as a lived liminal topology — disorienting and synchronistically charged — encountered by researchers and subjects in existential transition.
, The Wounded Researcher: Research with Soul in Mind, 2007thesis
exploration of the topology of the intermundia or between-world in this transition
Romanyshyn characterizes the intermundia as a definite psychological topology — a structured between-world requiring its own modes of navigation, including unexpected transformations of method and hermeneutic approach.
, The Wounded Researcher: Research with Soul in Mind, 2007thesis
Erik Killinger, ‘Between the Frying Pan and the Fire: The Intermundia of Clergy Transitioning out of parish Ministry,’ Ph.D. dissertation, Pacifica Graduate Institute, 2006.
This bibliographic entry establishes the primary depth-psychological instance of the term in the corpus, locating the intermundia explicitly within a dissertation on vocational liminality and clerical transition.
, The Wounded Researcher: Research with Soul in Mind, 2007supporting
such gods, if they existed, would indeed secure their blessedness by total non-involvement in the world
Long and Sedley frame the Epicurean theological context within which intermundia acquires its classical meaning: divine blessedness as constituted by radical withdrawal from world-entanglement, the conceptual foundation of the term’s spatial theology.
, The Hellenistic Philosophers, 1987supporting
synchronistic events when she says that ‘they are experienced as miracles,’ and, indeed, what earlier ages called miracles might be understood today as synchronicities
Romanyshyn’s discussion of synchronicity contextualizes the affective and disruptive character of the intermundia experience, linking the between-world traversal to the broader framework of meaningful acausal connection operative in depth-psychological research.
, The Wounded Researcher: Research with Soul in Mind, 2007aside