Probably not so much for direct intervention, and I don't know what kind of intervention by beings from higher realms is actually possible.
Certainly there cannot be a direct intervention by others in one's own karma, one's own action, and it is one's own action by which one goes to good or bad destinations, as I think the suttas clearly teach us. Hence the repeated emphasis on relying on one's own effort. That is all well and good.
But as long as we are deluded, trying to associate with the wise and seeking their guidance is something the Buddha recommended; making a mental effort to do so, even if it starts out with only imagination seems like a good mental habit.
IMO, we have to start with imagination for everything. There is no way around it, as I think the Dhammapada teaches as well:
(from here, modified by me)Dhp. verses 1 & 2 wrote:All phenomena are preceded by mind,
Mind is their master, they are produced by mind.
If somebody speaks or acts
With a corrupted mind,
Hence suffering follows him,
Like the wheel the foot of the bearing animal.
So it is good to produce wholesome and positive images in the mind, produce good and wholesome imaginations for every effort and aspiration that follows.
After all, the Buddha also recommended these as a topics for recollection:
It is interesting that in the sixth topic of recollection the Buddha recommends recollecting the devas in order to compare oneself to them in regards to wholesome qualities which one should have developed, presupposing that one actually has developed wholesome qualities of that sort to draw from. I guess for many (including me) this can often rather lead to perceiving a lack in one's own qualities, rather than reassurance. But the main point seems to be that the devas (or their previous actions which led them to be reborn as devas) should simply be viewed as to be emulated as role-models, rather than as saviours of sorts who can intervene and help.AN 11.13 wrote: "There is the case where you recollect the Tathagata: 'Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.' At any time when a disciple of the noble ones is recollecting the Tathagata, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the Tathagata. And when the mind is headed straight, the disciple of the noble ones gains a sense of the goal, gains a sense of the Dhamma, gains joy connected with the Dhamma. In one who is joyful, rapture arises. In one who is rapturous, the body grows calm. One whose body is calmed experiences ease. In one at ease, the mind becomes concentrated.
 "Furthermore, you should recollect the devas: 'There are the Devas of the Four Great Kings, the Devas of the Thirty-three, the Devas of the Hours, the Contented Devas, the devas who delight in creation, the devas who have power over the creations of others, the devas of Brahma's retinue, the devas beyond them. Whatever conviction they were endowed with that — when falling away from this life — they re-arose there, the same sort of conviction is present in me as well. Whatever virtue they were endowed with /.../, the same sort of virtue is present in me as well. Whatever learning ... generosity ... discernment they were endowed with /.../ the same sort of discernment is present in me as well.' At any time when a disciple of the noble ones is recollecting the conviction, virtue, learning, generosity, and discernment found both in himself and the devas, his mind is not overcome with passion, not overcome with aversion, not overcome with delusion. His mind heads straight, based on the [qualities of the] devas.
Regarding imagination, and imagining to speak/pray/communicate directly to the Buddha, I think it is more realistic (and thereby IMO a more helpful imagination) to mentally address instead those many devas who must be out there that have gained a sense of Dhamma but are not yet tatagatha - out of reach (like the Buddha, I think there is no way to reach him anymore):
AN 6.54: Dhammika sutta wrote:In ancient times when seafaring merchants put to sea in ships, they took with them a bird to sight land. When the ship was out of sight of land, they released the bird; and it flew eastward and westward, northward and southward, upward and all around. And if the bird saw no land, it returned to the ship; but if the bird sighted land nearby, it was truly gone.
The word used here for "truly gone" is tathagatako (translated by E.M. Hare in the PTS edition as "gone for good"), and this story helps us considerably in understanding how the Buddha used the epithet "Tathagata" to describe himself.