Monthly Archives: October 2013

Stepping Into My Gabriel Nature

October 23, 2013

On October 14, the Monday of last week, I woke up with the knowledge that this was the day of the scheduled monthly phone conference call through the Learning for Life Center in Topeka with the collective entity known as Monitor. (While Monitor speaks in one voice, I refer to this voice as “they” in order to recognize the multiple nature of the collective, just as they refer to themselves as “we.”) I had a question but was reluctant to call, both because the question I wanted to ask seemed perhaps too private and because we cannot afford a call each month. As I conversed with Monitor in my head during the morning, they kept assuring me that I could get the answers I needed directly from them. Even so, I remained a bit agitated and anxious about missing the call, which started at noon Eastern time. Monitor suggested that I spend the time rereading Alone With the Alone, the Henry Corbin book that has been so moving for me this semester. So I did.

As I was reading along, trying to do so in a meditative and receptive state, I suddenly heard Monitor say, “This page contains the answer you seek!” Startled, I looked up at the clock and saw that it was 12:03. The conference call had just begun and I was listening through my own personal connection to Monitor!

The passage in the Corbin book proved to be stunning and I started to cry as I let its words and energies sink into my being. I was then asked to write the passage down and include this framing story with it, but with everything I had going during the week, I never got around to it. So this morning, after some more confirming messages in the past days from Monitor and other entities, I was asked again during my meditation session with Anna to be sure to record the passage that proved so meaningful for me last week. I am led to believe that this story of opening up to our intuitive voices and inspirations will prove important for others as well. So here goes!

The question I was struggling with that I wanted to ask Monitor during the phone session was this: “For a year now I have been receiving the message that I should ‘Step into my Gabriel nature.’ What exactly does this mean? What is my Gabriel nature, and how do I step into it? In short, who am I, especially in relation to the Archangel Gabriel?”

My reluctance to ask this question publicly involves my fear that such a direct identification with the Archangel will come off as pompous and prideful. Yet I have been reassured along the way that my stepping into my Gabriel nature is not prideful at all but rather celebratory. For, I am told, we all have our own Gabriel natures! Humans themselves are Terrestrial Angels. The Human Being is Infinite in potential, and fear and lack of confidence are the primary reasons why we do not more readily step into our Gabriel natures (which would mean something different for each individual personality, and would likely go under a different Name).

Abraham's Philoxeny

Abraham’s Philoxeny

The Corbin passage I was given grows out of a discussion of Abraham’s “philoxeny”—his kindness to strangers, to travelers—when he provides a feast for the three strangers who appear at his door, only realizing later that the three strangers are in fact angels.  The discussion continues (and I quote at length from pages 130-33 which page references in brackets):

And now, unexpectedly, the symbolic Imagination of Ibn ‘Arabi invites us to meditate and [131] perceive it in an entirely new way. His mental iconography represents the service incumbent on the fedele d’amore [the faithful servant to his or her Beloved] in the person of Abraham ministering to the three Angels seated at the mystic banquet to feed God or His Angel on His creatures, and that service is at the same time to feed the creatures on God.

For to feed on our being is to feed on His being, with which precisely He has invested us. It is to “substantiate” with our own passion the passion of the “pathetic God.” It is for His fedele “to make himself capable of God,” who though Beloved is nevertheless the first Lover, who though adored has summoned Himself to adoration in the adoration of His creatures and in them has brought to flowering the Image of primordial beauty which in them is the secret of suzerainty of love and at the same time the pledge of this secret. But to feed God’s creatures on Him is to reinvest them with God, is therefore to make their theophanic radiance flower within them; it is, one might say, to make oneself capable of apprehending the “angelic function” of beings, to invest them with, and perhaps awaken them to, the angelic dimension of their being. And this is itself an angelic service, as is suggested by the consociation of Abraham with the Archangel Michael, that one of the four Archangels, pillars of the cosmic Throne, who concerns himself with the substantiation of the universe of being. Abraham’s philoxeny, the mystic repast presented to the Angels, becomes here the most perfect image of devotio sympathetica.

As such, it is for the mystic a plastic symbol signifying the degree of spiritual realization that he must attain in order to become a Khalil, his God’s intimate. Here then, in conclusion, it will be incumbent on us to define the complex but characteristic notion of the Perfect Man, Anthropos teleios, Insan-i-kamil. First of all, we must be on our guard against the illusory pretentions arising from a conception of the universal which may satisfy the intellect but which, measured by the limits of our human modality, strikes us as an overweening and absurd spiritual pride. The first question is this: Should it be supposed [132] that the mystic realizes the type of the Perfect Man ontologically, in his very being, that is, can he in person become the perfect theophany of all the divine Names and attributes? Or should it be supposed that he realizes it noetically by having realized the meaning of the Names in his mystic consciousness, that is, by having mystically experienced the meaning of his essential unity with the Divine Being? If in experience the truth of the first concept is conditioned by the second, experience must also show us the way to a solution of the apparent contradiction between the two terms, neither of which can or should be done away with. They represent on the one hand the totality that the Perfect Man typifies mystically and on the other hand the singularity which attaches each particular divine Name to the fedele who is invested with it and whose Lord it is.
Far from being dispensable, the singularity of this tie is so precious that the Koran verse which is the expression par excellence of individual eschatology refers to it: “O serene soul! Return to your Lord, joyful and pleasing in His sight” (LXXXIX: 27). We have already explored the significance of this mutual pleasure: the Lord to which the soul is enjoined to return is its Lord, the Lord whose Name it bears and whom it has invoked, having distinguished Him among all others, because it recognized itself in the image it bore of Him, while He recognized Himself in it. As our texts observe, the soul is not enjoined to return to God in general, to Al-Lah, who is the All, but to its own Lord, manifested in it, the Lord to whom it replied: Labbayka, Here I am! “Enter my Paradise” (LXXXIX:29), that Paradise which is none other than yourself, that is to say, the divine form hidden in your being, the secret primordial Image in which He knows himself in you and by you, the image you must contemplate in order to become aware that “he who knows himself knows his Lord.” And to the Gnostic who in this “himself” attains the coalescence of the Creator and the creature, this is the supreme joy, unknown not so much to the believer pure and simple as to the theologian and philosopher. For [133] they posit a contingent creature, whom they oppose to the Necessary Being, thereby disclosing an inferior knowledge of God (for in it the soul knows itself only as a mere creature), a purely negative knowledge which cannot comfort the heart. The authentic mystic wisdom (ma‘rifa) is that of the soul which knows itself as a theophany, an individual form in which are epiphanized the divine Attributes which it would be unable to know if it did not discover and apprehend them in itself.  “When you have entered into my Paradise, you have entered into yourself (into your “soul,” nafs), and you know yourself with another knowledge, different from that which you had when you knew your Lord by the knowledge you had of yourself,” for now you know Him, and it is through Him that you know yourself.

Thus there can be no contradiction between your fidelity to your own Lord and the mystic vocation which is to tend toward the archetype of the Perfect Man, or rather, the contradiction was apparent only on the plane of rational evidences and contradictions. The divine commandment is to “return to your Lord” (not to Al-Lah in general); it is through and in your Lord that you can attain to the Lord of Lords who manifests Himself in each Lord, that is to say, it is by your fidelity to this Lord who is absolutely your own, it is in His divine Name which you serve, that the totality of the Names becomes present to you, for spiritual experience does not achieve this totality as one gathers the pieces of a collection or the concepts of a philosophical system. The mystic’s fidelity to his own Lord frees him from the dilemma of monism or pluralism. Thus the divine Name to which and for which he responds, performs the “function of the Angel” . . . as a safeguard against the sin of metaphysical idolatry.

One very interesting point is that I had read these pages a few times already and had, in fact, transcribed them into my notes on idolatry (which will be the topic of a future commentary). These very pages, then, had already been playing a role in my previous attempts to come to a basic understanding of Ibn ‘Arabi’s cosmography. Yet the particular significance of these pages as the answer to my own identity, especially in terms of the constant suggestion to “step into my Gabriel nature,” had not struck me when I read these pages earlier. Only now, when the question of identity was now squarely my question, did these pages strike me in their full power as a message from the Divine specifically to me. For this was the first time that the notion of the fedele struck me as an element of my own being, my own sympathetic relationship to God precisely through the mediating function of the Angel. Also for the first time, the expression “to make himself capable of God” finally struck me with full force, pointing out to me that “stepping into my Gabriel nature” involves “making myself capable of God,” that is, capable of receiving God’s loving turn towards me and capable, in turn, of returning the pathos by allowing for this Gabriel nature to perform the expression of Divinity that is implicit in Human Nature. As Corbin writes in his rehearsal of Ibn ‘Arabi’s work, I was finally able to recognize the significance of making myself capable of apprehending the “angelic function” of beings, including myself.

In so doing, I was now able to read the words explaining how such stepping into this angelic function, this “Perfect Man,” might be done without “illusory pretentions” or “overweening and absurd spiritual pride.” This involves the recognition of the distinction between (yet reciprocal, dialectical unity of) ontological and noetic definitions of self-identity. I do not simply or only become the being in whom the “perfect theophany” inheres but rather also function as the consciousness that mystically experiences “the meaning of his essential unity with the Divine Being.” Corbin goes on to warn that neither position should be rejected; instead, they should be seen as comprising “on the one hand the totality that the Perfect Man typifies mystically and on the other hand the singularity which attaches each particular divine Name to the fedele who is invested with it and whose Lord it is.” For now “it is through Him that you know yourself.” It is knowing God through my Lord (as manifested by Gabriel) that I come to know myself—in my Gabriel nature. “Thus the divine Name to which and for which he responds [for me, the Name Gabriel, perhaps as the Annunciator], performs the ‘function of the Angel’ . . . as a safeguard against the sin of metaphysical idolatry”—that is, the sin of positing the Divine as some eternally distant and external Being completely beyond my experience.

In short, if I were to reject my Gabriel nature, to refuse to step into everything that it involves out of a fear of appearing pretentious and overly proud of myself, I would end up guilty of just such metaphysical idolatry. I would, in other words, perpetuate the supposed gulf between myself and the Divine through rejecting the loving turn of God in His or Her pathetic gesture towards me—as towards all beings in their singularity and particularity. I would be rejecting the consciousness that makes manifest the Divine totality that is defined by my reciprocal relationship with and as my own personal Gabriel, through which relation I come to know both the Divine and myself. Stepping into my Gabriel nature means accepting the call to the Infinity that defines this precious Divine Being called the Human and to take my place in the totality of beings in the sacred round of Love.

Archangel Gabriel

Archangel Gabriel

Into the Density of the Third Portal

October 6, 2013

Two days ago Anna and I climbed up the hill behind our house, wandered through the magical fields and forest, and ended up for the first time at the Third Portal with the specific intention of directly engaging its powers and potentials.


Into the Vortex

As I mentioned earlier, the basic feel of this energy is that of a warm density unlike anything I am conscious of experiencing in the past, although at the same time I have to say that it felt very familiar on a deep level of my being. I am tempted to describe it as a kind of amniotic density and fluidity.

As I let myself slip into this density, I began to see it taking the form of a slow flow of energy converging in a vortical pattern into the center of the portal. Interestingly, rather than a bright light, what I saw was what I can only describe as a dark light—a warm, dark density collapsing in on itself. I let myself be carried along in this dark light and saw myself being drawn into the collapsing center point.

What I saw then was that all that was drawn into this energetic Black Hole was then shot out in inverted form on the other side of the center point. The vortex reversed itself as it opened out into another dimension with me and all the other energies it had attracted along with it. At the same time I could still see the portal vortex flow from this side of the center point.

Slowly a vast figure of energy began to materialize and speak to me. It took on the appearance of an etheric entity, although it told me that it was not really composed of etheric substance but of an energy state that I am not yet capable of understanding or comprehending. The entity identified itself as an Interdimensional Being, a being of a kind of dimensional existence that humans cannot as yet perceive or imagine in any concrete way. This was why the Interdimensional Entity took on the appearance of an Etheric Form as an approximate figuration of how such a being might appear within the terms of its own dimensional state.

I asked the being its name and it said in a very comforting and friendly way that it was too soon for me to try to attach concepts of identity to it, and that such a gesture of identification would grow naturally out of my further interaction with it. While I initially distrusted this reticence to identify itself, I was quickly reassured by my Higher Self that this being is not deceptive or duplicitous and that my interaction with it, as with the originally-frightening Elves, will prove very important in my spiritual development. The Interdimensional Entity simply said that it could be likened to the description that the channeled being called Bashar has given of kachinas, as entities that exist in a kind of hinge-point between dimensions and that comes to us here on Earth in order to guide our spiritual understanding and development. I quote Bashar’s description:

From our point of view in the exploration that we have undertaken, what you refer to as Kachina energy, which in other portions of your world is referred to as Kahuna energy—the idea to us is what may be loosely termed, an Extraterrestrial’s Exterrestrial. They exist in between the various universes and are a part of the very structure of the nature of the universes we all perceive as real. They are the pulse, the electrical current, they are the consciousness, the mentality, the projection of the intersections between dimensions themselves. They are the very life-thread in many ways of the framework of consciousness that creates the cells that we perceive as the distinct universes that we all take for granted as being the only real universes.

As I understand it, this Interdimensional Being I encountered functions in a similar way but ontologically would be understood in different terms were we capable of producing such terms.

All I can say at the moment is that I am very excited by this encounter and am eager to learn more as I am further invited to engage with the energies of this Alternate Reality Portal!

The Triple Spiral of the Portals

October 4, 2013

I will attempt to reconstruct what I have learned in the past few days from my meditations on the hill above our house. There is a lot of information that remains fuzzy at the present moment, but a general structure of significance seems to be falling into place.

triple spiral

Triple Spiral

During much of August and September Anna and I were led to focus most of our attention here on the First Portal, which was revealed to involve a heavenly or celestial vortex. (For the sake of coherence, I will repeat some of the information I have relayed in previous accounts.) I had many direct and indirect encounters with the Archangel Gabriel here, as well as with Michael and other unidentified angelic powers. The general message seems to have been that we should continually anchor ourselves in this Angelic Force, not only for the gifts we would receive from such beings but perhaps even moreso because this would impel us to acknowledge and claim our own Angelic Nature. One aspect of this message is that humans are multidimensional, complex beings made up of many elements, including the Angelic. We are Terrestrial Angels.

The Second Portal was shown to involve the energies of an Earthly Vortex—that is, a vortex arising from subterranean sources. This portal is overseen by Water Fairies and represents a point of contact or entry into the subterranean water systems throughout the planet. I have been led through various meditations and exercises for connecting to and with these water forces. Given the fact that Fairies in general have a hard time dealing with the intensity of Human Energies, the Elves mediate between us and the Fairies in order to moderate the energy flow from us humans to the Fairies, just as the Elves mediate between Humans and Angels in order to lesson the intensity of Angelic Energies that Humans come into contact with.

The Third Portal, which I have barely been led to explore as yet, represents what I can only at this point call Alternative Realities. This seems to refer to dimensional planes that I cannot even imagine at the moment, planes that go beyond our usual spatial coordinates of Heaven (Causal), Earth (Physical), and the Underworld (Etheric). At the moment I can only imagine dimensional realms existing as alternative universes, realms of experience that we can slip into and out of, but not without preparation if we wish to avoid serious trauma.

Now to the realizations of the past three days: We were drawn to meditate on the hilltop in the meadow which we have mown and where we sit to enjoy the beauty of our surrounding landscape and the change of seasons. I was told ahead of time that this spot was not chosen randomly by us but has special energetic significance in relation to the rest of the property. After getting attuned through some Kundalini Yoga chants and our own Kyy Breath Centering Meditation, I was told to tap into the energies of the First Portal. As I was sitting facing north, this meant that the First Portal was off behind us to the left, or to the southwest of the hilltop. As I did so, I immediately felt the presence of Gabriel and was led through some connecting exercises to connect with my own Angelic Energies. This led to familiar and still amazing experiences as the energies flowed through my various bodies.

Next I was led to connect to the Fairies and Elves at the Second Portal, who took me through now familiar exercises in which I engaged with the forces of the entities themselves and then to the Water Elementals I again flowed through the subterranean water systems of the planet.

Then I was asked to open myself up to the energies of the Third Portal, which I hadn’t yet been invited to do. While the energies of the Angelic Portal tend to be very electric, as though currents of energy flow through me and extend my being into a larger energetic circuit, and the energies of the Second Portal feel, not surprisingly, more liquid and bubbling, the energies of the Third Portal felt much more substantial in the sense of solid and dense. Yet the feeling of these energies was very comforting and warming. If you could say that the First Portal energies give rise to a flying sensation and those of the Second Portal give rise to a swimming sensation, the Third Portal energies felt more like a warm, comfortable night in bed under wonderful blankets and on luscious pillows. I cannot think of any time I have experienced this particular quality of energy before.

The Triple Spiral

As amazing and welcome as this new Third Portal experience was, I had not yet experienced the greatest rush of flows yet to come. This happened when I suddenly began to notice that I could feel the energies of all three portals flowing through me (and me through them) simultaneously. I asked my Guide whether this were true, and the answer was that this was the most important experience for me to go through and ultimately to consider—the relationship between the Three Portals with us at the Center Point of perspective and signification. I was invited to bathe in this new combined flow, and as I did the image of the Celtic Triple Spiral suddenly appeared before my consciousness. I could at that moment see each portal simultaneously rotating in a counter-clockwise circle. What I mean by “simultaneous” is that even though each portal lay quite a distance from me in physical space and each in its own planetary location, I could literally see each portal spiral as if I were hovering over each simultaneously, seeing three different geo-spatial coordinates at once as they lay stacked on top of one another.

Newgrange Spiral Stone

Newgrange Spiral Stone

At the same time, nevertheless, I was seeing the very spot where Anna and I were sitting—the hilltop above the Second Portal and below the First (to the left) and Third (to the right up on the highest ridge top). And I realized that this spot was the point of convergence of the energies of each of the three portals. Just as I was seeing myself hovering above each portal, watching each spin in equal rhythm with the others, I could also see the spot where I was sitting serving as the conduit for the flows of all three portals. I said to my Guide, “This is the significance of the Celtic Spiral!” (which we had seen throughout Ireland during our travels in June), and my Guide said, “Yes!” I then heard the following statement: “The Image, the Word, the Object, the Gesture—all are portals, points of convergence where multiple realities intersect. The key is to recognize the invitation to travel these overlapping vectors, to see these points of convergence glowing in their infinite possibilities.”

This statement proves especially significant for me as I have been spending the past few weeks intensely reading the Sufi philosophers, especially Ibn ‘Arabi and Suhrawardi, and commentary on them by Henry Corbin. A key element of their thinking and spiritual experience for me is the way in which they approach the Image or the Figure—every Image and Figure!—as an archetype for the relationship between the Human Angel (humans in their angelic aspect) and the Holy Spirit as represented by (figured by) the Angel Gabriel. To have this energetic and imagistic revelation by means of the Angel-Elf-Fairy influence of my portal experiences was mind blowing! This was exactly the kind of unification of my spirit visions and my intellectual exercises that I had been seeking. And it all came via the image of the Celtic Triple Spiral which I had been meditating on for months in conjunction with the Kachina spiral images of the U.S. Southwest.

In short, things feel as though they are quickly and massively coalescing for me on a multitude of levels. Wow!