Author Archives: Gabriel Hartley

The Little Disk Goddess Dream

June 6, 2017

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I had an amazing dream experience last night that woke me up at 3:03 AM. The most unusual aspect of it is how clearly I remember so many of its details.

Venice

As for setting, I was in my typical dreamscape that involves my traveling (usually at night) through some town or city that I am supposed to be familiar with but within which I find it impossible to orient myself in the dream. As so often is the case, I ended up on some school campus—I think it was a college rather than a high school—as I was wandering around in the hallways and stairways of some institutional building. Usually I am searching for a way out of the building, but this time I was looking for the office of an old teacher of mine (not anyone in reality that I am aware of at the moment) in order to pick up an old paper I wrote or to pick up a paper for one of my children or simply to talk. I’m not exactly sure what I was in search of.

officeWhen I arrived at the teacher’s office (who kept shifting from female to male and back), he/she was already meeting with someone, so I was waiting outside. The office had glass walls allowing people to see inside from the halls. As I was waiting, another student came by and seemed in a rush to speak with the professor, so I let her go first, which lengthened my waiting time to an hour, allowing me time to meditate.

Once my turn came up, I sat down in a chair across from the professor’s desk. His/her office had moved without my being conscious of it (I only am now in retrospect) from its original spot completely internal to the building to one adjacent to it, now with a window to the outside. I underwent some kind of massive psychic experience, somewhat traumatizing and liberating simultaneously, and I slowly came back to consciousness with no memory of what I had just experienced other than that my skull seemed to be closing back into its normal configuration after having been opened like a cardboard box to whatever beings or forces had been rearranging the insides of my skull.

lionThe first thing I was conscious of was staring down into my open right palm and seeing that I was holding a little 1 cm-diameter disk, which clearly had been excavated from inside my head. I somehow knew that it had been lodged in my pineal gland and had been serving as a block to my visionary gateway. The disk looked like a small ceramic ancient coin with the impress of some ancient goddess’s head. Her head kept shifting from human to lion form as I stared at it. I somehow knew that the disk was Sumerian in origin but was since then associated with the Oracle at Delphi, and that the woman’s head was that of the Oracle, Astarte, Sekhmet, and Medusa all simultaneously.

sekhmetI knew that the disk had been blocking my visionary capacities and somehow was disorienting my Astral energies, causing emotional complexes of all kinds throughout my life. I now stood the chance of gaining some insight and stability in my emotional and visionary capacities.

Upon recognizing the face of the goddess on the disk in my palm, I said, “Well, THAT explains it.” The professor asked, “Explains what?” and I answered, “That’s the same face that I see in a vision three or four times a day.” The professor seemed moved or surprised by this and sat up, saying, “Well, then, our conversation is not ending but only just now beginning!”

Realizing that we would be entering into a deep therapeutic discussion and analysis, I texted my wife Anna that I would be a few hours later than expected and then readied myself for the healing conversation.

• • •

Awaking from the dream, I went downstairs, arranged my meditation cushions on the mat, and entered into a long conversation with Gabriel. Most of what I learned came by way of internal self-recognition, glimpses of deep self-truths that Gabriel only guided by little interjections and questions. The bulk of the understanding came from deep within my psyche as a process of recognition.

Throughout this meditative conversation with Gabriel I was still highly aware of the little Medusa Disk in my palm, even though I was now fully awake. (I can feel it there even at this moment as I type these words.) I slowly realized that the disk was not made of porcelain or marble as I had assumed but was, rather, a small disk of bone remaining from my son Dylan’s cremated ashes. As morbid as this might sound, I found (and still find) great comfort in sensing the liberating potential of my son’s bone disks, liberated in my palm just as I had seen them when I released his ashes into Massachusetts Bay just off the northern coast of Provincetown. Here was and is my own bit of sacred scrimshaw from a source that could not be more personal unless it were from my own skeleton.

I initially thought that the blocking function of the disk, having been lodged in my pineal gland, had been serving some malicious function. I knew that the goddess associated with it had been regulating my consciousness and my emotional state for much of my life. But Gabriel assured me that her role was more as a guiding and protective source of moderation rather than some malicious blocking of awareness. Now I hear that the disk’s function was more like training-wheels on a bicycle than like a chain on the wheels themselves. It served as a capacitor of sorts, helping to channel the intensity of the electro-magnetic discharges from my inner visionary chamber.

In a nice moment of synchronicity, when I went to the university library later this morning to see what book had come in for me through inter-library loan, I was pleased to see that it was Jung and Tarot: An Archetypal Journey by Sallie Nichols. I opened the book randomly to page 81, a page right in the middle of the chapter devoted to exploring the archetypal significance of the Popess or High Priestess card. “There she sat as she had done for centuries, immobile and serene, knowing whatever she knew and apparently secure in that wisdom.” On the previous page I then read, “The creative act of memory is the special province of the feminine principle. It is always colored by emotion.” The visionary aspect of the Third Eye blended with the serene control of the Astral energies.

I understand this (I FEEL this) as a moment of liberation from my own self-boundaries (to be followed by others, I’m sure) into an expanded mode of consciousness and psychic capability. Interestingly, this awareness does not produce some gleeful ecstatic state but rather a sense of calm self-control. It all feels so “normal” and so much like the real me—my actual goddess state—that I am calmly self-assured and stable for probably the first time in this life. Now I recognize that this Delphic Oracle and I have much freer access to one another—at last.

delphi

Gabriel and the Angelic Intelligences

Jibrail[Introductory note: What follows is a segment from the transcript of a telephone conference I participated in on February 6, 2017 between the Learning for Life Center in Topeka, Kansas and the multidimensional collective entity known as Monitor (channeled by Harvey Grady in Sedona, Arizona). I should mention here that I have been reluctant up to this point to pursue the significance of my acquisition of the name of Gabriel in the Fall of 2011. My troubled upbringing within what would today be called a Christian fundamentalist home had led me to be suspicious in adulthood of anything apparently related to that tradition. So I was quite surprised and even disturbed to have been presented with the name of Gabriel by the Spiritual Hierarchy at that time, although I did accept this (at the friendly urgings of a group of Crop Circle explorers in Avebury, England in early December 2011) and quickly grew into this new awareness of Self. The conversation that follows is one of my first attempts to gain some objective understanding of this presentation of a Higher layer of my Being. While in addition I am generally uneasy in devoting time to writing about myself, I believe that my experiences offer other Seekers confirmation of their own experiences in a culture that works against such understandings. I have been even more reluctant to claim some direct inspiration from the Angel Gabriel, not wanting to pose myself as seeking attention to myself, but I now feel it is time that I do so in as open, responsible, and detached a way as possible.]

MONITOR ON MY CONNECTIONS WITH THE ANGEL GABRIEL

GABRIEL:      Thank you, Monitor.  It is my turn now.  I was going to ask a question about recent ET interactions.  But I feel moved to ask about Gabriel and angelic intelligences, unless you think otherwise.  So I will go on the Gabriel question.  In a New Year’s divination exercise, I was presented with the following line from Henry Corbin’s book, The Man of Light in Iranian Sufism.  “We have learned that this red Sun and these reddening orbs announced the presence of the angel, Logos, or of one of the angelic intelligences.”  This message resonates deeply with me and is consonant with many of the prods that suggest that I have a destiny of some sort now with the angelic intelligences, not only with my High Self, but also with Gabriel.

In my work with Sufi gnosticism, I keep finding myself meditating over the role Gabriel plays in various theosophical circles, but even more specifically in my own life, not the least of which involves my receiving the name Gabriel in 2011.  For the highest good, is there a direct connection between my High Self, Samuel, and Gabriel?

How should I envision the nature of my Soul relationship and mission with Gabriel?  And how coincidental is it that these urgings most recently have come from within a Sufi context, one that – when withdrawn from its Islamic context – feels the most applicable to my own experiences so far?  Thank you.

man_of_lightMONITOR:    We note that you have been associated with the Spiritual Hierarchy and angelic kingdom in past lives, one of which involved a lifetime in a Sufi enclave situated in the mountains in northern Iran.

GABRIEL:      Yes.

damavandMONITOR:    Your personality’s relationship with angels represents a personal ability within the personality structure to accept angelic presence.  The Mental Judge Self component of the subconscious mind typically is fearful of angels and other high spiritual beings.  The Mental Judge Self typically creates a crisis to prevent or distract the Outer Self from angelic communication or contact.

In your personality, that encounter took place initially in the Sufi enclave.  The challenge was resolved when, through repeated fasting and prayer activity, your Mental Judge Self was assisted by your High Self to assume a more neutral role after having experienced an almost uncontrollable outburst of fear.  With your Mental Judge Self in a more inactive state, it was able to observe the activities of angels associated with that group and lose some of its fear of that form of superluminal contact.

In this lifetime, your High Self gave you opportunities, even in childhood, to sense the presence of other beings, benevolent beings, and that included the presence of angels.  You have had several angelic encounters to save your personality from harm in this lifetime, and so you have sensed that angelic connection.

Your Female Self has considerable angelic qualities.  And your Male Self has been able to accept those and respect the clarity and strength that the Female Self presents.

Your personality’s relationship with Gabriel denotes a relationship as a worker who at times assists in the accomplishment of certain tasks that Gabriel performs for the planet.  One of those major tasks involves communication among different Life forms and species.  Your life pattern has given you considerable curiosity so that you are able to explore different cultures, different times, and different beings beyond the physical realm.

Angel_GabrielYour connection with Gabriel involves your participation in communicating those experiences of greater insight and awareness of your “neighbors” to the public, to those prepared to accept what you share.  Not all are willing to consider what you share.  Yet by the act of sharing in writing and presentations, you are able to confirm the awareness of many others that benevolent beings exist that positively affect humanity and the planet.

Your role in communicating such experiences is still in its initial stages, yet shall develop into a much more informative sharing so that others who also share to some degree your innate awareness of neighboring species will be able to open their awareness productively and with security.

Henry Corbin, Shaikhism, and the Spiritual Light Body

From Spiritual Body and Celestial Earth Chapter Two, Part 4

  1. Hūrqalyā, Earth of Resurrection

hurqalya[90]

The specific nature of the doctrine is already indicated in the terminology that leads Shaikh Aḥmad to make a strict distinction between two terms currently used to designate body: there [91] is the body considered as organic, animated body (jasad), and there is the body considered as corporeal mass or volume (jism).54 In our Shaikh’s anthropology it is established that the human being possesses two jasad and two jism; they represent a twofold accidental body and a twofold essential body, according to the following schema:

(1) There is the first jasad, which we shall call jasad A, and which is understood as being the element body, material and perishable. It is the apparent body of each one of us, the one that we can see, touch, weigh, recognize. It is an accidental and perishable formation, a com und of sublunar physical elements.

(2) There is a second jasad, which we shall call jasad B; it is hidden and occult from our sight in jasad A; it also is an elemental formation, but differs from the first in that it is not composed of perishable terrestrial elements—those, that is, of our material Earth—but of archetypal elements, the subtle elements of the “Earth of Hūrqalyā.” This second jasad is, there­ fore, a formation belonging to the intermediate world, the world of the barzakh; consequently, it has dimensions, but, unlike the first jasad, it is not an accidental body but an essential and imperishable body; it is the subtle elemental body, the body of “spiritual flesh,” caro spiritual.

(3) There is the first jism; let us call it jism A. Unlike the two jasad, it is not an elemental body; it belongs neither to the terrestrial Elements nor to the subtle Elements. It resembles jasad A for, like it, it is accidental, not everlasting. It resembles jasad B in the sense of being, like it, a formation of the intermediate world. However, it does not arise from the subtle elements of the Earth of Hūrqalyā (from the region, that is to say, which corresponds there to the terrestrial climate of the cosmic Occident); it originates from the celestial matter and Heavens of Hūrqalyā (from the region, that is, corresponding to the Spheres, to the celestial climate of the cosmic Occident). It is the subtle celestial body, the astral body, destined to be reabsorbed.

(4) There is the second jism, which we shall call jism B, and this is the essential subtle body, archetypal, eternal and imper-[92]ishable (jism aṣlī aqīqī); the spirit is never separated from it, for it is what constitutes the eternal individuality. One can say of it that it is the corpus supracoeleste in man.55

At first sight, this schema strikingly resembles what we find in the writings of the Neoplatonist, Proclus. The idea of these different bodies, in which the soul is clothed, and which correspond to different levels of being, reproduces the concept of the oxaTa (okhēmata) or “vehicles of the soul” which the Neoplatonists were so prone to meditate.56 The doctrine of the astral body (soma astropoiedes) or okhmata-pneuma is so fundamental in the spiritual family to which Neoplatonism belongs that it immediately calls for many other references, notably the “perfect body” (soma telion) of the Mithraic liturgy, the “immortal body” (soma athanaton) of the Hermetic Corpus,57 and finally, for this is what it suggests, this is its aim and object of aspiration, the idios daimon or oikeos daimon,58 the personal divinity or guardian Angel to whom the adept is entrusted on initiation, and which makes the terrestrial human being the counterpart of a celestial being with whom it forms a whole. This, in terms of Mazdean theosophy, is Fravarti, Daēnā, the transcendent “I,” the celestial alter ego.

We know the terms of the question in the case of a Proclus: a compromise had to be found not only between Plato and Aristotle, but also between the Peripatetic tendency of Neoplatonism and the Stoic psychology of the pneuma.59 Besides, two traditions concerning the “astral body” had to be reconciled, both alive in Neoplatonism. Of these traditions, one represents the astral body as attached permanently to the soul, the other represents it as acquired or assumed by the soul during the soul’s descent from the upper regions, and as having to be abandoned by the soul in the course of its reascent.60 Proclus succeeds here in achieving a synthesis, the homologue of which is found in the Shaikhite doctrine; for him it consists in accepting the existence of two ox a okhema (okhēma). These are:

(1) the higher okhēma which is original, congenital (sumphnes), the one that is called augoides (luminous, auroral) or astropoiedes (astral). It is the proton soma (original body) in [93] which the demiurge has placed the soul. It is immaterial, impassible, imperishable. What corresponds exactly to it in Shayikh Aḥmad Aḥsā’ī’s terminology and concepts, is the jism B, which is called the archetype original, essential (jism aṣlī ḥaqīqī): it is the real or essential human being, man in the true sense (insān ḥaqīqī).61

(2) The okhēma pneumatikon, or lower “pneumatic” vehicle, which is a temporary adjunct, composed of four elements: it is the subtle body or vehicle of the irrational soul; like the latter it survives the death of the body, but is destined to disappear or be reabsorbed. What corresponds to it is jism A, an accidental formation issued from the Heavens of the barzakhī or hūrqalyī intermediate world.

light bodyThis question of the subtle body, of the vehicle of the soul, (Macrobius’ luminosi corporis amictus, Boethius’ levis currus)82 has persisted and will persist, will always be meditated, so it seems, as long as Neoplatonic thought survives. It reappears among the Byzantine Neoplatonists (Michael Psellos, Nicephoros Gregoras) , the Cambridge Neoplatonists (Ralph Cudworth, seventeenth century) and, let us now add, among our Neoplatonists of Persia.

But in Shaikhism, the themes of meditation grow more complicated. While Proclus was able to reconcile the two traditions—of an original and imperishable okhēma and of an okhēma which will end by being reabsorbed or detached from the soul—it can roughly be said that Shaikh Aḥmad Aḥsā’ī proceeds simultaneously to affirm the existence of a twofold imperishable okhēma (jism B and jasad B), and of an okhēma pneumatikon (jism A), a nonpermanent subtle astral body. The complication of this schema can, it seems, be attributed to the need to safe­ guard the exegesis of Qur’ānic data concerning eschatology in general.

These data taken literally, as they were understood by the literalist “orthodox” of Islam, presuppose that the body of terrestrial flesh, jasad A, is resurrected, or “returns” just as it was. For philosophical meditation, this material identity has always represented an insurmountable contradiction, all the more fruitless in that it stems from an insufficient understanding of the [94] problem. For the physical impossibility to be proven, the question demands that one rise above the realm of empirical sensory evidence and the corresponding mode of perception. At that very point, the work to be done is to transmute the latter into its spiritual truth; it is not to find a way of escape into allegory and its abstract residuum, but to establish a “hūrqalyī physics.” This is the very thing that makes possible the schema of the fourfold body we have just outlined. In effect, though jism A, the accidental astral body, is finally to disappear (like the okhēma pneumatikon of the Neoplatonists)—for, while being a hūrqalyī jism, it is nevertheless accidental—it will be replaced by another “vehicle,” subtle and permanent, which is a body at the same time elemental and essential, a body of “spiritual flesh,” constituted by the subtle archetype—elements of the celestial Earth of Hūrqalyā. In this way, the state of wholeness, homo totus, always comprises, as in Proclus’ system, a twofold okhēma. This concept is properly that of the Iranian Neoplatonists and in a way reinforces that of the Greek Neoplatonists.

khidrHere then, very briefly, is the Shaikhite conception of the eschatological process: everything which is accidental body (jasad A and jism A) will eventually disappear. Everything which is essential body (jasad B, and jism B) is assured of survival. Jasad A is the coarse elemental body in which the descending soul clothed itself on reaching the terrestrial world. It is not essential, merely an accidental coating. It perishes and is decomposed, each element returning to its source and blending with it—a fact of ordinary observation. Now, what leaves this perishable body at the moment when the Angel of Death comes to gather up the soul is a twofold thing: the essential original body (jism B, okhēma symphyes), which is the permanent basis of the eternal soul (ḥāmil li’l-nafs), but at this point enwrapped in that accidental subtle body (jism A, okhēma pneumatikon) in which the soul had clothed itself in the course of its descent towards the terrestrial Earth, on passing through the intermediate world of the barzakh. This also is a formation of the intermediate world; however, as we have already said, it is constituted not from the subtle matter of the elements of the [95] Earth of Hūrqalyā, but from the subtle matter of the Heavens of Hūrqalyā. It likewise is an accidental formation. These two jism (A and B) survive, together forming the state of eternal human individuality and experiencing in the interworld either the joy and sweetness of the “Occidental Paradise” (the flavor of this expression unexpectedly recalls the “Pure Earth” of Buddhism) or, on the contrary, the despair of a Hell immanent in itself. This applies to individual eschatology as such. But what enters at this point is an extremely complex interpretation of general eschatology, that is, of the events closing our Aeon and preluding a new cosmic cycle.

A verse in the Qur’ān (39:68) tells of the two “blasts of the trumpet” which are to be sounded by the Angel Seraphiel. This verse gave full scope to the speculative impulse of the Shaikhī theosophists. The Angel’s “trumpet” is, of course, a cosmic instrument. Each of its orifices represents the “treasure,” the original matrix from which each being has come forth, in this case the jism aṣlī, the subtle, essential, congenital body (jism B), the archetype of human individuality. The first sounding of the trumpet heralds the total reabsorption of the cosmos; each being reenters its source and sleeps there during an interval whose length is expressed as four centuries of our terrestrial duration (this of course does not refer to chronology or quantitative time). The second sounding of Seraphiel’s trumpet proclaims the Renewal of Creation (tajdīd al-khalq), a new cosmic cycle that assumes the character of an apokotastisis, a restoration of all things in their absolute, paradisic purity.63
In what then does the Event of this Resurrection consist? How can it be that the Earth of Hūrqalyā is at the same time the instrument and the scene no longer of the individual eschatology alone (the entrance of subtle bodies into the “Occidental Paradise”), but of the general eschatology? What they tell us is this: when the trumpet sounds for the Resurrection, the essential, original body, which is the support of the eternal individuality (jism aṣlī, jism B), reappears in its unchangeable wholeness (verus homo, insān ḥaqīqī). As for jism A, okhēma pneumatikon, which had merely lent a degree of opacity to the perfect [96] subtleness of the jism B, it does not reappear, or rather, it is completely reabsorbed into the all-luminous subtlety of jism B. As we have seen, these two jism departed together, at the moment of death, from the perishable, terrestrial, elemental body, jasad A. But what of the imperishable subtle elemental body, the body of “spiritual flesh” made of the elements of the Earth of Hūrqalyā, jasad B or jasad hūrqalyī?

alex greyHere Shaikhism introduces a highly original concept. This body, likewise essential, is made up of the subtle matter of the archetype-elements of the Earth of Hūrqalyā and is also a receptacle of the influences of the Heavens of Hūrqalyā; this means that it possesses organs of perception that are seventy times more noble and more subtle than those of the body of elemental flesh in which it is hidden and invisible. It has shape, extent, and dimension, and is nevertheless imperishable. Whereas the terrestrial elemental body, jasad A, perishes in the grave, jasad B, or jasad hūrqalyī does not depart from it at the moment of death in company with the essential man (insān ḥaqīqī), who is made up of the original subtle body enveloped in his other, provisional, subtle body. The jasad hūrqalyī survives, they tell us—survives “in the grave.” But at this point we should refer to a striking feature of one of Maeterlinck’s dialogues expressing the esoteric meaning of death, when the Shadow, a few moments before becoming the Angel of him whose death it is, declares: “They look for me only in the graveyards, where I never go. I do not like corpses.”64 The “grave,” that is, the place where the jasad B continues to be, is not the “graveyard,” but exactly the mystical Earth of Hūrqalyā to which it belongs, being constituted of its subtle elements; it survives there, invisible to the senses, visible only to the visionary Imagination.

Vision of this mystical subsistence is, therefore, itself a pre­eminent example of a psycho-spiritual event “taking place” in the Earth of Hūrqalyā. Here the difference between the schools of thought becomes apparent. Proclus held that the inhabitants of the high places of the Earth in Plato’s myth, the Phaedo were souls still clothed in their lower okhēma and awaiting their [97] complete apokotastisises. In a way peculiarly his, Shaikh Aḥmad also rises above the dilemma which would leave no choice except between the idea of completely disembodied souls (in contradiction with the idea of soul) and the idea of complete immortality of the irrational soul (Jamblichus). But when we come to Shaikhism, the doctrine of apokotastisis is amplified. It is affirmed, not only that the lower okhēma is stripped, but further affirms the reassumption of this other essential body, which is also a subtle vehicle, an imperishable, paradisic body, sleeping in Hūrqalyā, the Earth of Light whence it came. That is where the Angel took it in order to “hide” it in the terrestrial body of flesh, at the moment of conception.

Therefore, at the second sounding of the trumpet, this jasad B or hūrqalyī body, the body of “spiritual flesh,” is the body which the eternal, individual soul, conveyed by its original, essential, or archetypal body (jism B), again puts on its transfigured terrestrial raiment of glory. Now, this reunion and transfiguration take place in and through the Earth of Hūrqalyā. This celestial Earth, this “eighth climate,” is, indeed, what preserves the future “Resurrection Body,” since this Earth is its source; and for that reason also it plays the same role in the general eschatology, namely, that of “Earth of Resurrection.” It goes without saying that “orthodox” Islam has never been able to find its way in this theosophical physics; the Shaikhīs had to face difficult situations, a mass of objections, on the feebleness of which we need not dwell, since the premises remained on the very mental level which the Shaikhīs’ meditation aimed to surpass.66

Let us enter still more deeply into this Shaikhī meditation, which transmutes things into the substance of Hūrqalyā by contemplating them in that “Earth” and thus evolves a physics and physiology of Resurrection. We notice, then, that in this process meditation on the alchemical Work plays a capital part, and that the spiritual practice of alchemy continues in a discreet fashion even to our day in Iranian Shaikhism. The work of its founder reveals the need he exemplifies to interiorize the true practice in order to obtain from it the psychic reactions which are resolved in a mystical psychology of the Resurrection body.

[98]

The basic idea of alchemy for the Shaikhīs67 is that it alone makes it possible to conceive the resurrection of bodies as a consequence or corollary of the survival of Spirits. It makes it possible to pass from the one to the other and gather them into a single concept. To make this transition is to make at the same time a transposition (an “anaphora”) and a transmutation, which invalidate the rationalist philosophical arguments against resurrection, because these arguments are carried on on a level lower than the level on which the question in fact arises, just as, and for the same reason, the “literalist” concepts of orthodox theologians concerning the resurrection of bodies are equally weak.

From the beginning, let us remember Shaikh Sarkār Āghā’s beautiful and forceful maxim: one’s first concern is to become a Hūrqalyāvi oneself; one must be able and one must have been initiated to see things and beings, processes and events, “in Hūrqalyā.” The organ of sight is the active Imagination, which alone enters into the intermediate realm, makes the invisible within the visible visible to itself. It is thus the quinta essentia of all living, corporeal, and psychic energies. We hear Shaikh Aḥmad insisting strongly in his turn on the essential function of the meditant, active Imagination; as he says very definitely: the Imagination is essential to the soul and consubstantial (jawharānī) with it; it is an instrument of the soul, just as the hand is an instrument of the physical body. Even sensory things are known only by means of this organ, for it is to the soul what the Soul of the Heaven of Venus is to the Soul of the Heaven of the Zodiac.”68 One can therefore also say here in Paracelsist terms that the Imagination is the “astrum in homine,” “coeleste sive supracoeleste corpus.”69 And one can add likewise that the alchemical Work, because of the psychic effects it produces in him who meditates and interiorizes it, is essentially carried out “in the Earth of Hūrqalyā.” So in that sense, it can be said of alchemy that it works with the elements of the Earth of Hūrqalyā and “transmutes” the terrestrial elements into these subtle elements.

But for this to be true, the alchemical Operation must be really perceived and mentally actualized in Hūrqalyā, and it is [99] for this purpose that the appropriate organ of perception is necessary. This is why the alchemical Operation (‘amal al-ṣinā‘a al-maktūm), literally, that is, the operatio secreta Artis, is called the “Wise Men’s Mirror” (mir’āt al-ḥukamā’). “Of the Operation of the Elixir (‘amal al-iksīr),” writes Shaikh Aḥmad, “the Wise have made a Mirror in which they contemplate all the things of this world, whether it be a concrete reality (‘ayn) or a mental reality (ma‘nā). In this mirror, the resurrection of bodies is seen to be homologous to the resurrection of spirits.”70 The postulate is that one and the same spiritual Energy of light is just as much the constituent of the essence of what is qualified as material as it is of the essence of what is qualified as spiritual.71 Briefly, how it should be expressed is by saying that “Spirits are being-light in the solidified state (nūr wujadi dhā’ib) whereas bodies are being-light but in the solidified state (nūr wujadi jāmid). The difference between the two is like the difference between water and snow. Proof confirming the resurrection of the one is valid in respect of the resurrection of the other.” Now, the final result of the alchemical Operation is exactly this coincidentia oppositorum: once a body has been treated and perfected by this Operation, it is in the state of “solid (or ‘congealed,’ ‘frozen,’ miyāh jāmida) liquid.”72

Here, then, are some themes for meditation which, amongst others, are suggested to us with a view to interiorizing the alchemical Work. Let us, for example, take silica and potash, opaque, dense substances corresponding to the state of the terrestrial, elemental body (jasad A). In the first place, having been boiled and liquefied, these two substances lose their opacity and become glass (potassium silicate), which is transparent; in this state the outer allows the inner to be seen through it; the hidden spontaneously shows through the apparent. Certainly it is still the lithoid substance, and yet it is no longer that. This state should be meditated as corresponding to the jasad B, which is the subtle, diaphanous body composed of the elements of Hūrqalyā. In refusion with the addition of a certain chemical, glass becomes crystal; crystal with the addition of the white Elixir turns into the “crystal which sets on fire” (a “lens”). At [100] this stage it corresponds to jism A (okhēma pneumatikon), that is, to the astral body which envelopes the essential original body (jism aṣlī, jism B), or eternal individual, and which, together with the latter, enters the “celestial Earth” at the moment when death separates them from the perishable elemental body (i.e., from jasad A). When the crystal is fused a second time with white Elixir, it becomes diamond. This is the same crystal, the same silicate in which the crystal was hidden, the same compound of mercury and sulphur, and yet it is no longer any of these. “And diamond, freed from crystal, freed from glass, freed from stone, corresponds to the believer’s bodies in this absolute Paradise.”78

This operation is confirmed by others. That, for instance, which is performed on pewter. Pewter treated with white Elixir turns into pure silver, the stage of jasad B. Treated with red Elixir, the silver becomes pure gold, the stage of jism A, which enters the earthly Paradise or celestial Earth. Treated again with red Elixir, the pewter-become-gold itself becomes Elixir, the stage of jism B, which, reunited with jasad B (the hūrqalyī body) and having assimilated the latter to its own subtlety, enters into the absolute Paradise.74

bodiesBriefly, the meditation that interiorizes the transmutations accomplished in the course of the real operation engenders the spiritual body, which also is a coincidentia oppositorum. It enters into the intermediate realm, into the psychic realm of subtle bodies through the active meditant Imagination, which, by transmuting sensory processes or events into symbols, itself activates psychic energies which radically transmute the relationship between soul and body. There is then a state, says Shaikh Aḥmad, in which “bodies perceive through their very essence (bi-dhātihā) the thoughts which are thought in the celestial world, as well as angelic Forms. Reciprocally, the Spirits dependent on these bodies perceive bodies and corporeal realities through their own essence, since their bodies, when they wish it, become spirit and their spirit, when they wish it, becomes body.”71 Therefore, meditation on the alchemical operation or meditation operating alchemically reach the result the formula of which is precisely [101] the definition we have heard, given by Moḥsen Fayẓ, of the world of the barzakh as “a world through which bodies are spiritualized, and spirits embodied.” And this is the perfect definition of the Earth of Hūrqalyā, as well as of the Events which are accomplished there and to which this mystical Earth lends its very substance.

But, of course, this “substantiation” occurs only through the presence of the adept to this mystical Earth where spiritual bodies alone can be present. That is why the constant principle here again is: solve et coagula. The Wise, writes Shaikh Aḥmad, dissolve and coagulate the Stone with a part of its spirit and re peat the operation several times. When they have treated it three times with the white Elixir and nine times with the red Elixir, the Stone becomes a living spiritual Mineral (or metal) (ma‘dan ḥayawānī ruḥānī), which exactly translates our Latin alchemists’ idea of the living Stone (lapis vivus)76. It is a body, but its operation is spiritual: it gives life to those “metals” which are dead. Meditate and understand this Sign, says the Shaikh, for such a body is precisely the Sign of the dwellers in Paradise, “for they have bodies in which exist all the attributes, laws, and actions of bodies, but such bodies enact the actions of Spirits and pure Intelligences; they perceive what the celestial Souls and angelic Intelligences perceive, just as the latter perceive through their own essence what Souls and bodies perceive.”77 Bodies such as these are made from the original clay (al-ṭina al-aṣlīya) of the emerald cities Jābalqā and Jābarsā, and they receive the influx, no longer of the Heavens of the physical cosmos, but of the Heavens of Hūrqalyā.18
Shaikh Aḥmad Aḥsā’ī’s own words have, we believe, conveyed what is essential in the doctrine. At some future date, we shall publish a study of the amplification by his successors of the theme of the spiritual body which is the body of resurrection. In so doing, we shall discover the constants in what might called the “metaphysics of ecstasy” common to all the Spirituals, and which bears witness to the permanence and identity of this interworld on which their similar experiences converge. The Shaikhs emphasize the idea of an essential archetype body (jism [102] aṣlī ḥaqīqī) which simultaneously possesses dimension, shape, form, and color like bodies in general, but which differs from them in one radical respect, namely that the appearance of the essential body depends on actions fulfilled and the inner states manifested by these actions.79 In our terrestrial world, our inner states are invisible and the aspect of what we do is limited to the outer, observable appearance, but in the celestial earth the same actions assume another form and inner states project visible forms. Some take the form of palaces, others the form of houris, or of owers, plants, trees, animals, gardens, streams of running water,80 and so on. All these forms and figures are seen and are real “outside,” but they are at the same time attributes and modes of being of man. Their transfiguration is the transfiguration of man, and they form his surroundings, his celestial Earth. Hence it can be said that the action is its own reward and the reward is the action “itself.”81

The ontological status of this celestial Earth is thus defined in terms comparable, to take but one example, to the fundamental doctrine of Swedenborg, who constantly reminds us, in formulations which vary very little, that “things outside the Angels assume an appearance corresponding to those which are within them.”82 All things that come into the Angels’ field of vision correspond to their “interior” and represent it; “they vary in accordance with these inner states, and this is why they are called ‘Apparitions’ (apparentiae), but because they issue from this source they are perceived so much more vividly and distinctly than the way in which men perceive terrestrial data, that they must rather be called ‘real Apparitions’ (apparentiae reales) since they really exist.”88 And the following formulation is perhaps the essential one: “the body of each Spirit and each Angel is the form of its love.”84 A Shaikhī saying echoes this fundamental thesis: “The paradise of the faithful gnostic is his very body and the hell of the man without faith or knowledge is likewise his body itself.”85 Or again, this saying which condenses the fruit of Shaikh Aḥmad Aḥsā’ī’s meditations on the “diamond body”: “Every individual rises again in the very form [103] which his Work (in the alchemical sense) has fixed in the secret (esoteric) depth of himself.”86

One can also understand how the idea of the celestial body or resurrection body expresses the idea of the human being in his totality, homus integer. By representing the human person in its transfigured state, it is henceforward far more than the physical organ of personal subjectivity in opposition to the world, since it is “its” world, its “true world,” that is, not a foreign, opaque reality, but a transparency, the immediate presence of itself to itself. From that point also we can understand how the representation of the original, spiritual body, the okhēma aymphyea of Neoplatonism, came to be connected with the idea of personal divinity (idios daimon) , the guardian Angel or archetypal “I” from which the terrestrial “me” originates. This again recalls an odd detail: Shaikh Aḥmad, when asked about the origin of the name Hūrqalyā, which has as strange and foreign a sound in Persian as in Arabic, answered that it was a word which came from the Syriac language (sūryānī) in use amongst the Sabeans of Baṣra, or more exactly, the Mandeans.87 Now the Earth of Hūrqalyā, the intermediate world of exemplary Real Images, is the homologue, both in Suhrawardī’s “Oriental theosophy” and in Shaikhism, of the Paradise of the archetypes of Yima, and it so happens that the close resemblance between the Var of Yima and the “second world,” or world of archetypes, of Mandeism (Mshunia Kushta) has more than once been pointed out.

And in all cases it refers to that same world in which the liberated soul, whether in momentary ecstasy or through the supreme ecstasy of death, meets its archetypal “I,” its alter ego or celestial Image, and rejoices in the felicity of that encounter. This reunion is celebrated in a Mandean text as follows: “I go to meet my Image and my Image comes to meet me, embraces me and holds me close when I come out of captivity.”88 Recently also, our attention was drawn to the a nity between the central hero of Mandean gnosis, Hibil Ziwa, and the young Parthian prince, the hero of the “Song of the Pearl” in the Acts of [104] Thomas.89 In this ancient gnostic book we find again the rapture of a similar encounter, when the young Prince, on returning to the East, his fatherland, discovers the luminous raiment he had left behind: “The garment suddenly appeared when I saw it before me like unto a mirror of myself. I saw it altogether in me and I was altogether in it, for we were two, separate one from the other and yet but one of like form.”90 And the Gospel According to Thomas declares: “When you see your likeness, you rejoice, but when you see your Images which came into existence before you, which neither die nor are manifested, how much will you bear!”91

Now we must return to that which is the archetype of the individual eschatology, and which was clearly described to us in the last part of the preceding chapter. The figure of the Angel Daēnā, the celestial “I,” as the daughter of Spenta Armaiti, the feminine Archangel of the Earth and of earthly existence, led us to make a connection that has seldom been pondered. It became clear to us that the filiation of the celestial “I” is verified as and when man assumes Spendarmatīkīh, the very nature of Spenta Armaiti, who is Wisdom-Sophia. Hence the relationship of man with the Earth, defining his present existence, was seen by us to be a Sophianic relationship, the full actualization of which is destined to come about in a meeting of the Earth with the “Abode of Hymns” (Garōtmān, the Iranian name of the celestial Paradise). Going on from there, not in the “historical direction,” but according to the “polar dimension,” we heard in a higher octave of the harmony of the worlds, the theme of the supracelestial Earth in the person of Fāṭima the Resplendent, Fāṭima-Sophia, who is the Earth of the pleroma of the deity because she is its Soul. We have since learned at the flowering of the spiritual body, which is the awakening and birth to the celestial “I,” takes place in the form of a meditation that transfigures the Earth into a celestial Earth, because, reciprocally, it is said that “the clay of every faithful gnostic was taken from the Earth of his Paradise.” Perhaps then we can begin to see no longer only what is the celestial Earth, but who is the celestial Earth.

What does all this mean for us today? Nothing more nor less [105] than that very thing toward which we are going, which we shape, each one of us, in the image of our own substance. We have heard it expressed in languages both remote and nearer to us, in very ancient and also in modern contexts (we went from Mazdaism to Shaikhism). Very likely, the experiences of the Iranian Spirituals evoke in each of us comparisons with certain spiritual facts known from other sources. I would like to remind you here of the words uttered in the very last moments of his life by the great musician Richard Strauss: “Fifty years ago,” he managed to say, “I wrote Death and Transfiguration (Tod und Verklärung).” Then, after a pause: “I was not mistaken. It is indeed that.”93

At the boundary where the boundary ceases to be a boundary and becomes a passage, there comes the overwhelming and irrefutable evidence: realization does indeed correspond to the faith professed in the innermost part of the soul. One has only to remember the last bars of this symphonic poem, and one will understand the import of that realization in the present at the moment when the end becomes a beginning: all that was fore­glimpsed, all the struggle and secret hope borne as one faces a challenge—it is indeed that. The triumphal solemnity of the closing chorale of Mahler’s Resurrection Symphony: “O my heart, believe! nothing art thou losing. What is yours remains, yes, remains forever, all that was thy waiting, thy love, thy struggle.” One thing alone matters in the night in which our human lives are wrapped: that the faint gleam, the fiery light, may grow which makes us able to recognize the “Promised Land,” the Earth of Hūrqalyā and its emerald cities.

mazdaism

Everyday Portals

December 11, 2016

deck

Our View from the Kitchen

It is a beautiful overcast early Winter morning and the view from our kitchen out over the hills surrounding Athens is so comforting. I love the feeling of being nested into this community and this energetic space of river, hills, and sky facing the rising sun (hidden behind the gray cloud cover). As Anna and I were pouring our first cups of coffee at the breakfast table I felt tempted to open my laptop and see if we had the winning numbers for last night’s Powerball drawing. (I learned a bit later that we did not.) But at the same time I didn’t want to open the laptop. Anna asked why not and I said, “Because opening the laptop opens up a portal that tears a hole into the fabric of your existence.”

Once I said it this way, I realized how true this is. What I was most enjoying at this point in our morning together was the sense of unity in space and place. The atmosphere created by our windows and the hidden morning sun and the breakfast table in the window and the view out over the deck was one of completeness, of comfort, of home. I knew that once I opened the laptop, the screen would suddenly dominate the entire scene, drawing all of our contiguous homey space into its own spatial dimension out into the virtual environs beyond the screen itself. The screen light would fill this corner of the kitchen and then cause our own space and atmosphere to flow discreetly yet surely into the world stretching out into the screen world. And I was quite happy in this world right-here-right-now.

kitchen

The Laptop Portal and the Window

The same is even more true of televisions in that once they are hooked up to television cables (tele-vision, vision teleported elsewhere), you are then drawn into a world mediated by someone or something else, some corporate entity whose only purpose of being is to draw you in in such a way as to make you surrender your own boundaries of place and self as you enter the videated universe of television programming and commercial advertisements. The sounds completely take over your atmosphere and, by extension, your body. The curious thing about what Joni Mitchell called the “blue TV screen light” back in the black and white days of videated experience up to the present moment in “full color experience” (my mother couldn’t wait to get a color TV in 1970 so that she could see the true color of Johnny Carson’s ties) is that while the initial experience of the emanating TV glow and sound is that of an intrusion into your familiar space, a reverse circuit of flow is actually established by means of which our world, our environment—having been initially penetrated, then captured—is now drawn in reverse motion into the world of the screen. Our entire fabric of experience passes through this miniature everyday portal into the beyond of our local atmosphere.

My point is not that this morning I could not appreciate the portal draw of the screen and the alternate universe lying on the other side of the glass, but that I did not yet want to let go of my hold on experience on this side of the screen—not yet. Instead I wanted to spend more time enjoying the view outside our kitchen morning windows beneath the comforting early winter clouds out over Bong Hill and Witches Hill and beyond to the mountains of West Virginia, out there where the sun rises and starts each day for us.

And then I had a realization: the sky itself is our original portal. The sky is our original laptop screen that during the day encloses us in the variety of cloudy and sunny skies from morning to night, only then to open out onto a universe of stars and planets in the night sky. Those sky orbs had been there all day too, of course, but it is only on clear nights that we see the sky open out onto the galaxies beyond and allow for a diurnal rhythm of daytime enclosure and nighttime expanse. Thus the sky serves as our original portal, our experience of passage from one world of experience into another.

Henry Corbin explores this inside-outside phenomenon in his exploration of a tale by the Sufi saint Suhrawardi: “As is suggested, at the end of Sohravardī’s tale, by the symbol of the drop of balm exposed in the hollow of the hand to the sun, it is a matter of entering, passing into the interior and, in passing into the interior, of finding oneself, paradoxically, outside, or, in the language of our authors, ‘on the convex surface’ of the Ninth Sphere—in other words, ‘beyond the mountain of Qāf’” (Swedenborg 6).

Pool Portal—Strouds Run State Park

Pools of water obviously also played this role in the days before computer screens. They continue to offer this experience of being situated between varying universes. At one moment the surface of the water reflects the sky and clouds and sun and trees and projects them inward as though into a subaqueous world on the other side of the water’s surface. Then with a shift of light and perspective we see below the surface to the stones and fish and water weeds “actually” existing below the water’s surface. And when we slip down under with a diving mask, we then see another layer of existence below the surface and, looking upward from down under, see the water’s surface now above us as the boundary between this watery world and our usual world up there on land. It is not so difficult to see how people in the olden days caught on to this portal phenomenon provided by water and began the practices of scrying and other divinatory explorations of alternate realities.

After a while, humans experimented with these above-and-below and inside-outside positionings and eventually created windows. (Bill Gates came along later.) And now we inhabit enclosures that stage this dynamic of alternate spaces in our very habitations. Cut a new window into a wall or a skylight into a ceiling and a new universe is made possible at once. We then see how “ceiling” contains the heavens that name it and reminds us of the world beyond our denser enclosures.

So in the end, what I have chosen this morning is to sit here in the comforting enclosure and expanse that my little kitchen corner affords me of this inside-outside, here-and-beyond portal experience (“portal” also refers to ordinary doors, after all) before opening up the laptop and watching as its screen goes from an unlit opaque object within this space to a luminescent portal onto other spaces.

The larger point dawning on me in this morning light is that the experience of portals, of transporting our awareness from one space and time to another, is not so occult as we might imagine. The sky is the original portal, as are pools of water and cave entrances and rivers flowing out of sight. Just imagine what other universes these experiences are preparing us for.

Corbin on Ibn ‘Arabī’s Theophanic Imagination

[The following is an excerpt from Henry Corbin’s amazing book Alone with the Alone: Creative Imagination in the Sūfism of Ibn ‘Arabī, Princeton: Princeton UP, 1969.]

1 . The Creative Imagination as Theophany or the “God from Whom All Being Is Created”

aloneIt will first be necessary to recall the acts of the eternal cosmogony as conceived by the genius of Ibn ‘Arabī. To begin with: a Divine Being alone in His unconditioned essence, of which we know only one thing: precisely the sadness of the primordial solitude that makes Him yea to be revealed in beings who manifest Him to Himself insofar as He manifests Himself to them. That is the Revelation we apprehend. We must meditate upon it in order to know who we are. The leitmotiv is not the bursting into being of an autarchic Omnipotence, but a fundamental sadness: “I was a hidden Treasure, I yearned to be known. That is why I produced creatures, in order to be known in them.” This phase is represented as the sadness of the divine Names suffering anguish in nonknowledge because no one names them, and it is this sadness that descended in the divine Breath (tanaffus) which is Compassion (Raḥma) and existentiation (ījād), and which in the world of the Mystery is the Compassion of the Divine Being with and for Himself, that is, for His own Names. Or, in other terms, the origin, the beginning is determined by love, which implies a movement of ardent desire (ḥarakat shawqīya) on the part of him who is in love. This ardent desire is appeased by the divine Sigh.

By an analysis in which he discovers the mystery of being in [184] the experience of his own being, the theosophist avoids from the outset the theological opposition between Ens increatum and an ens creatum drawn from nothingness, an opposition which makes it doubtful whether the relationship between the Summum Ens and the nothingness from which He causes creatures to arise has ever been truly defined. Sadness is not the “privilege” of the creature; it is in the Creator Himself, it is indeed the motif which, anticipating all our deductions, makes the primordial Being a creative Being; it is the secret of His creativity. And His creation springs, not from nothingness, from something other than Himself, from a not-Him, but from His fundamental being, from the potencies and virtualities latent in His own unrevealed being. Accordingly, the word tan u s also connotes “to shine,” “to appear” after the manner of the dawn. The Creation is essentially the revelation of the Divine Being, first to himself, a luminescence occurring within Him; it is a theophany (tajallī ilāhī). Here there is no notion of a creatio ex nihilo opening up a gulf which no rational thought will ever be able to bridge because it is this profoundly divisive idea itself which creates opposition and distance; here there is not so much as a fissure capable of growing into an area of uncertainty that no arguments or proofs can ever traverse. The Divine Breathing exhales what our shaikh designates as Nafas al-Raḥmān or Nafas Raḥmanī, the Sigh of existentiating Compassion; this Sigh gives rise to the entire “subtile” mass of a primordial existentiation termed Cloud (‘amā). Which explains the following ḥadīth: “Someone asked the Prophet: Where was your Lord before creating His (visible) Creation?—He was in a Cloud; there was no space either above or below.”

angelThis Cloud, which the Divine Being exhaled and in which He originally was, receives all forms and at the same time gives beings their forms; it is active and passive, receptive and existentiating (muḥaqqiq); through it is effected the differentiation within the primordial reality of the being (ḥaqīqat al-wujūd) that is the Divine Being as such (Ḥaqq fī dhātihi). As such, it [186] is the absolute unconditioned Imagination (kayāl muṭlaq) . The initial theophanic operation by which the Divine Being reveals Himself, “shows Himself” to Himself, by differentiating Himself in his hidden being, that is, by manifesting to Himself the virtualities of His Names with their correlata, the eternal hexeities of beings, their prototypes latent in His essence (a ‘yān thābita) this operation is conceived as being the creative Active Imagination, the theophanic Imagination. Primordial Cloud, absolute or theophanic Imagination, existentiating Compassion are equivalent notions, expressing the same original reality: the Divine Being from whom all things are created (al-Ḥaqq al-makhlūq bihi kull shay’)—which amounts to saying the “Creator-Creature.” For the Cloud is the Creator, since it is the Sigh He exhales and since it is hidden in Him; as such the Cloud is the invisible, the “esoteric” (bāṭin). And it is the manifested creature (āhir). Creator-Creature (khāliq-makh­lūq): this means that the Divine Being is the Hidden and the Revealed, or also that He is the First (al-Awwal) and the Last (al- Akhir).

Thus in this Cloud are manifested all the forms of being from the highest Archangels, the “Spirits ecstatic with love” (al­muhayyamūn), to the minerals of inorganic nature; everything that is differentiated from the pure essence of the Divine Being as such (dhāt al-Ḥaqq), genera, species and individuals, all this is created in the Cloud. “Created,” but not produced ex nihilo, since the only conceivable nonbeing is the latent state of beings, and since even in their state of pure potentiality, hidden within the unrevealed essence, beings have had a positive status (thubūt) from pre-eternity. And indeed, “creation” has a negative aspect, since it puts an end to the privation of being which holds things in their occultation; this double negativity, the nonbeing of a nonbeing, constitutes the positive act. In this sense it is permissible to say that the universe originates at once in being and in nonbeing.1

Thus Creation is Epiphany (tajallī), that is, a passage from [187] the state of occultation or potency to the luminous, manifest, revealed state; as such, it is an act of the divine, primordial Imagination. Correlatively, if there were not within us that same power of Imagination, which is not imagination in the profane sense of “fantasy, “ but the Active Imagination (quwwat al-khayāl) or Imaginatrix, none of what we show ourselves would be manifest. Here we encounter the link between a recurrent creation, renewed from instant to instant, and an unceasing theophanic Imagination, in other words, the idea of a succession of theophanies (tajalliyāt) which brings about the continuous succession of beings. This Imagination is subject to two possibilities, since it can reveal the Hidden only by continuing to veil it. It is a veil; this veil can become so opaque as to imprison us and catch us in the trap of idolatry. But it can also become increasingly transparent, for its sole purpose is to enable the mystic to gain knowledge of being as it is, that is to say, the knowledge that delivers, because it is the gnosis of salvation. This occurs when the gnostic understands that the plemulti successive forms, their movements and their actions, appear to be separate from the One only when they are veiled by a veil without transparency. Once transparency is achieved, he knows what they are and why they are; why there is union and discrimination between the Hidden and the Manifest; why there is the Lord and his vassal, the Worshiper and the Worshiped, the Beloved and the Lover; why any unilateral affirmation of a unity that confounds them, or of a discrimination that opposes their two existences as though they were not of the same essence, is a betrayal of the divine intention and hence of the Sadness which in each being yearns for appeasement in the manifestation of His secret.
The Creature-Creator, the Creator who does not produce His creation outside Him, but in a manner of speaking clothes Himself in it as the Appearance (and transparency) beneath which He manifests and reveals Himself first of all to Himself, is referred to by several other names, such as the “imagined [188] God,” that is, the God “manifested” by the theophanic Imagination (al-Ḥaqq al-mutakhayyal), the “God created in the faiths” (al-Ḥaqq al-makhluq fi’l-i‘tiqādāt). To the initial act of the Creator imagining the world corresponds the creature imagining his world, imagining the worlds, his God, his symbols. Or rather, these are the phases, the recurrences of one and the same eternal process: Imagination effected in an Imagination (takhayyul fī takhayyul), an Imagination which is recurrent just as—and because—the Creation itself is recurrent. The same theophanic Imagination of the Creator who has revealed the worlds, renews the Creation from moment to moment in the human being whom He has revealed as His perfect image and who, in the mirror that this Image is, shows himself Him whose image he is. That is why man’s Active Imagination cannot be a vain fiction, since it is this same theophanic Imagination which, in and by the human being, continues to reveal what it showed itself by first imagining it.

This imagination can be termed “illusory” only when it becomes opaque and loses its transparency. But when it is true to the divine reality it reveals, it liberates, provided that we recognize the function with which Ibn ‘Arabī  endowed it and which it alone can perform; namely, the function of effecting a coincidentia oppositorum (jam‘ bayna’ l-naqīḍayn) . This term is an allusion to the words of Abū Sa‘īd al-Kharrāz, a celebrated Ṣūfī master. “Whereby do you know God?” he was asked. And he replied: “By the fact that He is the coincidentia oppositorum.” For the entire universe of worlds is at once He and not-He (huwa lā huwa). The God manifested in forms is at once Himself and other than Himself, for since He is manifested, He is the limited which has no limit, the visible which cannot be seen. This manifestation is neither perceptible nor verifiable by the sensory faculties; discursive reason rejects it. It is perceptible only by the Active Imagination (Ḥaḍrat al-Khayāl, the imaginative “Presence” or “Dignity,” the Imaginatrix) at times when it dominates man’s sense perceptions, in dreams or better still [189] in the waking state (in the state characteristic of the gnostic when he departs from the consciousness of sensuous things). In short, a mystic perception (dhawq) is required. To perceive all forms as epiphanic forms (maẓāhir), that is, to perceive through the figures which they manifest and which are the eternal hexeities, that they are other than the Creator and never­ theless that they are He, is precisely to effect the encounter, the coincidence, between God’s descent toward the creature and the creature’s ascent toward the Creator. The “place” of this encounter is not outside the Creator-Creature totality, but is the area within it which corresponds specifically to the Active Imagination, in the manner of a bridge joining the two banks of a river. The crossing itself is essentially a hermeneutics of symbols (ta’wīl, ta‘bīr), a method of understanding which transmutes sensory data and rational concepts into symbols (maẓāhir) by making them effect this crossing.

An intermediary, a mediatrix: such is the essential function of the Active Imagination. We shall have more to say of it further on. The intellect (‘aql) cannot replace it. The First Intelligence (‘Aql awwal) is the first determination (ta‘ayyun awwal) that opens within the Cloud, which is itself the absolute theophanic Imagination. The intermedia between the world of Mystery (ālam al-ghayb) and the world of visibility (ālam al­shahādat) can only be the Imagination, since the plane of being and the plane of consciousness which it designates is that in which the Incorporeal Beings of the world of Mystery “take body” (which does not yet signify a material, physical body), and in which, reciprocally, natural, sensuous things are spiritualized or “immaterialized.” We shall cite examples to illustrate this doctrine. The Imagination is the “place of apparition” of spiritual beings, Angels and Spirits, who in it assume the figures and forms of their “apparitional forms” ; and because in it the pure concepts (ma‘ānī) and sensory data (maḥsūsāt) meet and flower into personal figures prepared for the events of spiritual dramas, it is also the place where all “divine history” is accomplished, the stories of the prophets, for example, which have meaning because they are theophanies; whereas on the plane of sensory evidence on which is enacted what we call History, the meaning, that is, the true nature of those stories, which are essentially “symbolic stories,” cannot be apprehended.

Seth on World Views—Cézanne

[The following is an excerpt from The World View of Paul Cézanne by Jane Roberts. — Gabriel Hartley]

(This Introduction was dictated along with other material by Seth in sessions 780, 781, 784, and 790, for June 22 and 28, July 19, 1976, and January 3, 1977.)

Roberts-CézanneAnyone will tell you that Cézanne is dead, that his paintings were executed on canvas, and so his art escaped the dissolution of his flesh. Almost anyone will tell you that Paul Cézanne’s thoughts died with his body, that his brilliant mind was dependent upon the mechanics of his brain, and that with the brain’s crumbling, Paul Cézanne’s thoughts and dreams disintegrated. Almost anyone will tell you that nothing remains of Paul Cézanne except those paintings, flung from the great creative genius of a once-living man.

An artist does paint himself into his paintings, yet he is the source out of which those paintings emerge, even as Paul Cézanne himself, the living man, was a creation formed by an inner, say, multidimensional artist. The artist can never express all of himself in a painting, and a psychological entity can never express its full reality in one life.

Almost anyone will tell you that you can see Paul Cézanne’s ideas about the world by viewing those paintings that are still realities in the physical universe, though Paul Cézanne himself is not.

[XII]

The thoughts of each person, however, are impressed upon a medium far more permanent than canvas—indestructible, a medium that will not age or warp, more dependable than the finest linen. In that greater gallery of psychic attainment each person is given a place to exhibit his or her “picture of the world.” There are no entry fees or judges. Symbolically, however, in that infinite gallery there exists a unique, individual view of the world as seen through the eyes of each person ever graced to follow the paths of physical experience.

Each picture is on display and available to anyone who understands how to enter this inner gallery of the mind. If there were a sign outside it would read, “The Gallery of the World’s Mind.” It contains therein the private opinions of the world as it was, or is, or will be encountered by each one of the human beings who experience its reality.

Here there are inner galleries upon galleries—soldier, priest, seamstress, butler, poet, harlot, kings, queens—all of these are given equal berth, and each individual view of the world is presented as the actual living account of one person’s encounter with physical reality.

Each thought in the mind of a man or a woman is like a living brushstroke, made on a multidimensional canvas.

In usual terms, a life consists of conscious events which ride upon numberless unconscious thoughts and activities. If it were possible for a gifted artist to paint a life portrait of any given individual, then in usual terms, this would consist of some gigantic painting depicting all. of the physical events in which that person was involved. There would be scenes of birthdays, weddings, Saturday afternoons, Tuesday mornings, innumerable still lifes with breakfast tables long forgotten. The subject would be shown surrounded by friends in youth and old age, and by numerous anonymous faces of persons perceived but unknown.

[XIII]

If this rather bizarre and certainly considerable endeavor was accomplished, however, the life portrait would hardly be complete, for the artist—however gifted in usual terms—would not be able to see the subject’s thoughts. Nor would he be familiar with the exact shape of the dreams, aspirations, plans, and unexecuted accomplishments with which the subject would also have been intimately involved.

For that matter, the subject might have forgotten many dreams or plans that were once important, and certainly he or she could not keep track of the unconscious activity that goes on in the mind all of the time.

In our “Gallery” of world views, however, we have the entire picture, so to speak. Following our analogy, comparing each thought to a living brushstroke, then each person is in the process of forming a vibrant creation, giving shape and form to the unique impression of the world as he or she experiences it. Each thought, or each brushstroke, however, is also endowed with creativity. It interacts with all the other elements of this multidimensional structure.

Cézanne PaintingsThe painting itself is indestructible. It is not static, however, as an ordinary painting is. Now obviously in objective terms there is no place, in space or out of it, in which such an unofficial living art gallery can be found. In the most important of ways, however, our analogy is true, for each person creates an indelible, individual, and masterful multidimensional picture of the world, seen from one viewpoint and no other.

Also, thoughts are volatile, indestructible. They do interact with other thoughts, form patterns. In a way, they are like electromagnetic species, only alive at other ranges of activity. As each person lives his or her own life, aware, say, of only the painting’s foreground, each thought and feeling is projected out and onto this greater multidimensional canvas of the psyche. This painting or world view, again, is itself alive, though its terms of reality are different than yours.

Each world view is so extensive that no one can see [XIV] its entirety at a glance, and no one can perceive it with out being changed also. In this case, the painting knows it is being viewed and it reacts, as physical paintings in your terms generally do not. Going back to our analogy, this gallery is open all of the time. You could conceivably stroll through it, however, surrounded by masterpieces but seeing nothing. These paintings, then, or world views, spring “into visibility” only under certain conditions. They are perceptive, these “paintings,” alert. They recognize in our passersby those who are of like mind or intent. They are aware of dreams or thoughts that complement their own existence.

Again, anyone will tell you that Paul Cézanne is dead, and that his thoughts about his art and about the world vanished with him, except for those he physically executed. Paul Cézanne’s world view, composed of his thoughts and feelings, still exists, however. He saw the world through his art. In a manner of speaking, that world view has been impressed upon Jane Roberts’ mind. This does not involve a passive reception, but a lively interaction at levels most difficult to describe.

graveCertain elements of Cézanne’s world view were attracted to the “canvas” of the Roberts mind because of elements it found there. In the same way, certain purposes, abilities, and intents of the Roberts mind searched out particular kinds of information from the Cézanne world view and ignored other data. The Cézanne world view, then, could quite legitimately be put together in millions of ways; according to the different kinds of classifications and organizations sought or requested.

You live surrounded by a physical environment. The past seems built into it, so that you read your planet’s history through the ages of its rock layers, say. You also live, however, in an inner psychological environment that you do not perceive so readily.

Speaking now in terms of time, your planet’s psychological history can also be “read,” but through [XV] techniques that are mental or psychic rather than physical. Thoughts are far more vital and active than, say, fossils, for while fossils change with time, thoughts do not. The physical landscape, in the terms in which we are speaking for your convenience, exists by merit of the many layers of “past” physical activity beneath. When you try to examine fossils that may be embedded in rock, however, you can examine them only in your own physical time—hence organisms once alive have turned into the dead fossils of your perception.

The planet’s psychic or psychological environment is not layered in that same fashion. Time does not affect it. Thoughts do not tum into psychological fossils, then, for “uncovered” from what seems to be the past, they are as alive as ever.

They retain their responsiveness as well. Thoughts, then, in your terms, are electromagnetic properties. While you think thoughts, you do not own them. They do not stay like tamed animals within the cage of your skull, for example. They are automatically released, and have their own vitality. This forms the planetary psychological environment, which is open to all and provides a bank of psychic nutriment from which each may draw, even as each of you benefits from the physical environment.

You have learned how to mine the earth. You have learned how to farm it, wedding your conscious knowledge to nature’s design, but you have not learned how to harvest thoughts, nor even begun to understand the nature of the psychological environment in which you also have your being.

In certain terms it is true to say that the universe not only thrives upon information, but is composed of self informing entities of whatever nature. Your sense equipment and your methods of using it are responsible for the kinds and amount of information that you perceive. You cannot possibly hold all the information flowing through the universe. For one thing, there are infi[XVI]nite ways to organize such information, and each way forms about it a universal reality of its own. You are equipped, however, to receive and understand far more information than you do.

The woman through whom I speak is learning to harvest thoughts in a kind of agriculture of the mind. To do this, you must learn to change to some extent, and only momentarily, the organizational stance that is your own characteristic one. To this extent you reach out, searching for and attracting other information than that which you would normally, yourself, perceive.

Usually you organize your perceptions in what can be said to be a highly limited fashion, searching from experience only that information with which you are yourself primarily concerned. Your thoughts attract others like themselves, and you gradually have a picture of reality that mirrors your own interests and purposes quite faithfully. As you become more interested in others, perhaps you broaden your experience, and have a more comprehensive picture of reality. You might travel, for example, but you broaden your personal scope.

To broaden your psychological scope, however, is something else, and this involves a kind of psychic or psychological travel, so that you can move from your own picture of reality at least to some degree, and visit a psychological picture of the world that is not your own.

The World View of Paul Cézanne is the result of such a psychic and psychological mobility. Cézanne’s thoughts are as alive as ever, in your terms; his psychological picture of the world as brilliant and vivid as ever. It exists as surely in the psychological environment as his pictures do in physical reality.

If you wanted to view an original painting or sketch by Cézanne, you might have to travel to another state or country to see one. You would accept this as quite natural. You would look at such paintings with your own eyes, whether you had good vision or poor, and [XVII] interpret them with your own mind. The person standing next to you, viewing the same painting, might quite as legitimately have different opinions of it than yours, even though the same picture was involved.

In the case of this manuscript, The World View of Paul Cézanne, the Roberts mind momentarily and purposefully gave up its own characteristic view of reality and traveled psychologically into the realm of Paul Cézanne’s.

There is no time barrier at such levels. In your terms, it is as if the Roberts mind simply switched to an elevated superhighway that is not visible usually from a lower one. Such a venture can in certain terms be called psychological archaeology, but only if you understand that present, past and future exist at once in these other areas of psychic and psychological activity.

Now it is not possible to completely divest yourself of your own world view, and to do so would not serve any purposes. When an archaeologist picks up a fossil in his hand it does not wiggle. When Roberts uses her mind like a net there is, however, an interaction for the Cézanne thoughts, still active, “wiggle,” and fall into the top of our figurative net, slipping and sliding, some falling down to mingle with Roberts’ own thoughts, which have momentarily been put to sleep at the bottom of the net.

I simply want to emphasize the fact that thoughts are living, not passive. They are not collected, like rocks. They are more like butterflies. Roberts momentarily then left the framework of her own psychological reality, and used Cézanne rather than Roberts as the organizing impetus, so that the contents of the mind were rearranged and Cézanne’s picture of the world was transposed over Roberts’ own.

Again, thoughts are electromagnetic. The Roberts’ view of reality and the Cézanne view to some extent merged through thoughts’ attracting properties. The Cézanne view was momentarily imprinted, or stamped, [XVIII] or stained, or cast upon the Roberts mind, but in an active interplay, so that, for example, the Cézanne world view was also altered.

The world view of Paul Cézanne was altered only, however, in the same way that you might say a painting is changed by a perceiver’s interpretation of it. In this case the Roberts mind was not relying upon physical visualization, but upon a larger range of inner sense, upon which the Cézanne world view was allowed to play. At no point in his lifetime did Paul Cézanne become aware of his own world view, see it clearly and concisely, for it did not exist in its entirety in ways that he could consciously comprehend.

It was composed of his thoughts and emotions, but it also existed by virtue of the larger overall attitudes and conceptions upon which his conscious life rested. It is not that the conscious mind is unaware of such unconscious activity out of some native blindness. It is simply that any individual uses precise consciousness to “paint in” events in the foreground of reality, concentrating upon detail, while the background is taken for granted.

Paul Cézanne’s reality continues. In a manner of speaking, you can say that he outgrew the canvas of his own earthly experience. Portions of his world view exist in his paintings, physically manifest, expressed in terms of the art to which he devoted his life. The living of a life is in itself, however, an art form of far greater proportion. This manuscript should enhance that multidimensional but uniquely earthly existence, the art of earth living, in which each of the readers of this book is involved.

cézanne

Seth’s Session 775: Strings of Consciousness

Introduction: Seth on William James and the Affiliations of Consciousness

Session 775

From The Afterdeath Journal of an American Philosopher: The World View of William James by Jane Roberts

 

[Note by Gabriel Hartley: As I was reading The Nature of the Psyche: Its Human Expression: A Seth Book by Jane Roberts, I came across the following note opening Session 776: “Our last session, the 775th, was not book dictation. Instead, Seth devoted it to ‘strings of consciousness’—explaining why Jane ‘picked up’ the ‘William James’ material, which is discussed in her book, Psychic Politics” (p. 94). As it turns out, I had already been on the lookout for any discussion of “strings of consciousness” and so was quite disappointed to find this very passage omitted from The Nature of the Psyche as well as from Psychic Politics and the Personal Sessions collection. Related material is presented in both volumes of The “Unknown” Reality, but no Session 775.

Throughout the time I was searching, however, Seth kept telling me to take a look at the William James book, which presents different material than that recorded in Psychic Politics. Each time I looked at the James book, though, I saw that it was not organized into sessions as the Seth books are, so I dismissed this clue out of hand. But two days ago, nudged again by Seth to take a look in the James book, I looked at Seth’s Introduction to the book. I should not have been surprised when I saw that this was the transcript of Session 775 that I had been searching for and that I would have found a few weeks earlier had I taken Seth’s advice seriously the first time. So in any case, here it is for you as well as for me! — October 19, 2016]

Afterdeath

May 10, 1976

9:36 P.M. Monday

[6]

(”I feel Seth around,” Jane said at 9:33. She laughed. ”On William James, unfortunately. I just got a glimpse of what Seth’s going to say and I thought: ‘Now how are you going to make sense of that?”’

(Jane’s reaction came about because earlier this evening she’d caught herself thinking that she might be reincarnationally related to James an idea that she’d rejected at once. Yet, there was her world-view material on James. Whereupon I suggested that she just forget about it and see what Seth had to say. Not that we hoped she would turn out to be connected to James that idea was just too coincidental for our tastes but it would be interesting to know why she’d found herself thinking along those lines to begin with.

(Seth always refers to Jane as Ruburt and to me as Joseph our entity names.)

Good evening.

(Good evening, Seth.)

Ruburt can attest to his own identity. In ordinary terms, he counts his identity as beginning at the time of his birth in 1929, and he sees it as reaching through to the present. In those terms he has a time history, with letters, mementos, snapshots, and so forth to prove it.

He met you at a certain point in space and time. You both agree upon this and upon the continuity of your two identities; so Ruburt can attest that he is himself.

The true story of consciousness has not been written, for it will always in essence escape such description. In our early sessions I spoke as simply as possible, and yet those sessions also contain in their own way the kernels of much that [7] appeared later, and that has not yet appeared. Early, I used the term ”fragment personality” simply to give you this idea that identity was not a unit that could be easily defined.

Our later material led even further away from the concept of an easily defined self. All consciousness is interrelated. It flows together in currents, rises and falls, eddies and breaks, mixes and merges. In this great interplay, however, each identity, however brief in usual terms, is neverannihilated. It is indeed inviolate. On the other hand, it can also form affiliations with other identities, for there are psychic formations as there are physical ones. The world has a physical structure that forms its contents. There is a bank of physical elements.

In greater terms, each person’s experience—while privately his or hers—also becomes part of the psychic bank, belonging to the species as a whole, containing within it abilities, attitudes, purposes, and plans. These form a heritage from which each person can draw. This drawing takes place not only before birth, but also at any point during life. You can change in life far more than you suspect, while still retaining the identity that is your own.

(9:54) In some cases you change so much that people knowing you at different times would seem to know and describe entirely different people. The theory of reincarnation is an attempt to see the basic, inviolate, yet many-faceted self in terms that can be understood, and that are in keeping with popular concepts of time. As you yourself, Joseph, have realized on occasion, you are actually “reincarnated” many times in one lifetime.

You leap over your own identities, scarcely noticing, again and again. There are no boundaries or limitations to the self, except those you accept. The miracle of your transformations escapes your crude definitions. (Louder and with amusement:) I am not speaking of your crude definitions, but use the word generally.

(”I understand. Thank you.”)

There are often great challenges to which you respond. You pick these for your own reasons. In doing so, you often change affiliations. In conventional terms, Ruburt was not William James but through Ruburt, certain challenges and purposes left unsatisfied by James have been picked up by [8] Ruburt; and to that extent a portion of William James’s

consciousness is merged with Ruburt’s.

Again: Ruburt’s identity is his own; but few have dared to look into the true components of identity. Those unanswered questions of James’s happened· to coincide with Ruburt’s own questions at a certain time in Ruburt’s current life—who at that time became attracted to that heritage bank—looking, so to speak, for someone with like interests, backed up by a lifetime of experience.

(To me:) You early recognized the possibilities of such a connection, being drawn to James far before Ruburt’s interests.

Your drives, desires, plans, and purposes, while uniquely yours, also in their way belong to the species as a whole. They are handed down, so to speak, to those who are attuned to them. You pass them on. James, to some extent, now, sees his unanswered questions sifted through another Unique consciousness, so that they are given a different slant. Consciousness, individual consciousness, is many-faceted, and in that respect a portion of James’s consciousness is reflected through Ruburt’s.

(10:16) Ruburt is then given James’s knowledge concerning those questions, as source material, providing references he himself would not ordinarily possess. Consciousness forms and reforms, always, in new combinations, yet in your terms nothing is lost that has gone before.

(A one-minute pause.) There is indeed an ”archaeology” of the self, in which the consciousness of the past and present merge, but this is a far more democratic arrangement, for in your terms the future is also involved, so that in those terms future consciousness and identities are even now being formed from the heritage of your own purposes and desires.

Because you do not catch important transformations that occur in your own life, as retaining your identity you still leap—you will have to put this in quotes also—”from self to self,” so you do not understand how the inner components of consciousness change their ”shapes and forms,” even as the natural elements of the earth form its everchanging face.

[9]

(Long pause.) Give us a moment . . . In a way, and using an analogy, the consciousness of any given nation has a shape and form as definite as the contours of the physical land upon which it resides. In those terms, during your lifetimes, a continent retains its form: though trees upon it rise and fall, rocks and stones· are washed away into the oceans, generations are born and die, governments altered, still a man in his lifetime will find the continent generally familiar and intact. Now in your lifetime, you change in the same way that the continent does, while generally finding yourselves familiar and intact. Your identity, while your own, is still a gestalt of consciousnesses that in your terms have come before, or will come in the future. Those other identities, reflected through you, become unique and inviolate. So, however, is your consciousness and identity reflected in all others.

Take your break.

(10:35-10:56)

As usual, I caution you that these matters are most difficult to explain.

Consciousness forms patterns of identities. They move faster than the speed of light. They can be in more than one place at one time. They can operate in a freewheeling fashion, as identities in themselves, or as “psychological particles.”

They can also operate in a wavelike fashion, flowing through other such particles. They can form together into endless, infinite combinations, forming psychological gestalts. Certain portions of these gestalts can then operate as psychological particles in time and space, while other portions operate in a wavelike manner outside of time or space.

These represent the unconscious elements of the psyche, which become “particleized” in physical existence.

(Long pause.) Your own purposes, intents, and desires attract to you, so to speak, those other “fragments” of consciousness that mix and match to form your psychological being as, for example, atoms and molecules mix and merge to form your physical being. Your body-is yours, stamped with your own purposes and intents. You are [10] unaware of the molecular transformations involved as long

as the overall pattern remains familiar and relatively intact.

In a like manner, as long as the contours of your consciousness remain relatively familiar, you do not question their composition. You are not aware of the changes that occur. ln certain terms, then, your identity is a pattern of identification, your stamp set eternally upon the universe—a shape that you recognize, but one that is filled with multitudinous activity, alteration, and change—all of which generally goes on beneath your notice.

In those terms, chunks of your own consciousness have long since fallen away and been used by others, while you still retain your identity, even as rocks are swept away from a continent into the ocean, while still the continent retains its form. In earth’s own time even the continent will change, falling off beneath the waters, or joining with another while still retaining some of its own characteristics, and in those terms carrying with it its previous coloration. So each of you alive changes in like manner, yet you carry the mark of your identity, and that is inviolate.

(11:18) Bits of your consciousnesses, Joseph and Ruburt, go out through these books. I am not speaking symbolically. These portions will mix with the consciousnesses of others. Portions of your intent and purpose become theirs.

My own psychological reality is not particleized. My identity includes the identities of many others. Each of them operates in his own fashion. In those terms, I am a wave formation. More specifically, however, and to a lesser degree, each physical person operates partially as a particleized being and partially in terms of a wave. But identity, being itself inviolate, is on the other hand everchanging—and there is, in the larger system of reality, no contradiction.

The great men and women, historically speaking, serve as psychic models, throwing into the physical realm explosive bursts of desires, purposes, abilities, plans, and intents that cannot be satisfied by any one person in any one lifetime, however heroic their performance.

These, then, serve as impetuses to others, but no-desire and no intent exists by itself alone, only by virtue of the identity that holds it, so an identity explodes outward from itself in all directions, showering portions of itself which are [11] used by others so attracted. Each identity is itself and no other; and yet it is composed of myriad fragments of other identities.

Take your break.

(11:32-11:51) Now: James’s ‘consciousness is to some extent, then, reflected through Ruburt’s, shining with a different cast, and henceforth forming a new combination—one that is original and represents a new creative world view.

In this combination A or gestalt, Ruburt’s identity predominates, so that James provides Rubert with one other focus through which to view reality. At other levels, James as himself predominates in another kind of existence. In your world, your quite conscious desires and intents attract the components of your consciousness. There is never, for example, any kind of invasion or possession in conventional terms. It is in fact, impossible for one consciousness to possess another.

Each identity possesses an integrity that will not allow any affiliation of which it does not approve. Using an analogy, psythological antibodies are far more potent than physical ones. The self or identity quite literally closes its boundaries to any forces that do not follow its own purposes and intents. There are no exceptions.

This integrity allows the identity always to maintain its own pattern or mark, permitting within its peripheries only those affiliations that serve its unique purposes. In those terms, the self or identity cannot be defiled. Here I would like to add a brief side note having to do with cases of apparent “brainwashing,” in times of war, for example.

You form your own reality. Those captured in such encounters, therefore, are captured because they are already operating in a system of beliefs that does suit their greater purposes. This subject, is highly complicated. Perhaps someday we can pursue it. But in any case, the so-called brainwashing suits the purposes of those so treated. This does not mean that no sympathy should be granted them. A really close examination of their conscious beliefs and purposes, however, would show an acquiescence and acceptance of such experience, and a need for it to occur.

End of session. I bid you a fond good evening.

(“Thank you, Seth. The same to you.” 12:10 A.M.)

James Believe

Monitor Speaks on My Connections with Seth and Anzaldúa

[The following is a transcript of a telephone communication that took place on August 1, 2016 between Gabriel Hartley and Monitor, the multidimensional composite being channeled by Harvey Grady in Sedona, Arizona. The session was organized by the Learning for Life Center in Topeka, Kansas.]

Seth Speaks Cover

GABRIEL:      Monitor, this is Gabriel.  In this particular round, I find myself with many different competing questions and having a hard time prioritizing.  So if you happen to think there’s one I’m not asking, please jump in and insert that.  I’ll begin with my first question that concerns Seth.  For the past two months or so, I’ve found myself more and more deeply engaged with the energy personality known as Seth, initially channeled by Jane Roberts.  For some time now, I have been mulling over the suggestion that I come to a deeper understanding of Seth and his message in relation to Gloria Anzaldúa and my book on her.

I tried to follow-up on this connection in my research at the archives in Austin, Texas, reading through Anzaldua’s marginal comments in her copies of a few Seth books and gained some important information drawn from her marginal comments.  My High Self, Samuel, then suggested that I read the Seth books more carefully so that I would have a firmer foundation for comparing my own understanding and vibration within these Seth studies to that of Anzaldua, to the degree that I can intuit the full arrange of her responses.  In doing so, I found myself drawn more deeply into a personal working relationship with Seth.

A couple of weeks ago, I was contacted by Seth directly as I was reading on my porch.  He led me through a very powerful and energetically complex conversation in meditation.  I then experienced Seth giving me a body of information, often at 3:00 AM, that would “surprisingly” turn out to be the exact same material I would read the next morning in whichever book I picked up of his.  Seth suggested that I ask you to expand on this newly conscious relationship I have developed with him, what it’s meaning is in my overall Spirit project, and what I might expect as I pursue even deeper channels with him.  Any other comments related to Anzaldúa and him would be welcome.  Thank you.

Explore with Monitor cover

MONITOR:    We find that your earnest inquiry has drawn you into contact with the entity presenting the name “Seth.”  That entity is one of many teaching sources involved with the mental expansion of humanity.

The opportunity provided by expanded mental body capabilities draws such Teachers to those who seek them with true openness.  Such teachers evaluate students.  They may do so in a glance, evaluating the chakra system, the growth dynamics within the personality’s aspects, and the condition of the Outer Self.  We find that you will find this relationship with Seth quite rewarding.  And in the process, you will find some of your viewpoints about yourself and reality shifting as they need to shift.

We have long been colleagues with the entity known as Seth and note that Seth’s unique contribution carries far beyond what was channeled through Jane Roberts.  That partnership continues with Jane and her husband, Rob, on the other side.  They have been trained as teaching sources also.

In your relationship with the person you are studying and writing about, you need to be open and allow your mental body to process what Seth transmits directly.  You will also find that the person you are writing about will add to those contributions as you write.  She will be there by your shoulder, guiding some of your statements to aid you in your commitment to be accurate about her viewpoints.

You may ask for her to assist you at any point.  The connection you will feel with her will be primarily as you write.  Yet if you wish to enjoy a sense of communion with her, you may also focus on that.  Such practice helps you attune to her and thereby give you assurance that you are interpreting her thoughts and contributions accurately.

Anzaldúa with Jaguar Mask

Arcturian Message Concerning the Plasma Beings

[The following message was presented to Gabriel Hartley on Friday, June 3, 2016 near Pocahontas, Illinois.]

chemtrails

Gabriel,

We are contacting you as a composite entity. As you saw when you were coming westward through Ohio and Indiana today, the degree of exponential multiplication of chemtrail activity is incredible. There is a massive assault, one might say, on the environment, human and otherwise. And this is something very important for people to hear and to understand. We understand that this issue will be addressed in a few weeks in Iowa, and we’ve been giving you this message for some time as well. So simply relax into this message, relax into what we have to say. Do not to predetermine or prejudge yourself or us or the situation.

Humans need to come together now and first of all acknowledge the fact of this chemtrail activity. One of the things that humans need to know is that this chemtrail activity is not simply coming from human actions. There is also extra-human interaction here, extra-terrestrial action. There is a consortium, you might say, of human and extra-terrestrial forces working together in this attempt to manipulate and moderate certain processes that normally occur in the atmosphere, in the stratosphere. And there is a process of weaponization beyond what even some of the greatest chemtrail theorists have posited at this point. This is not simply an electrification of the atmosphere—although that is certainly happening. This is work on an etheric level. There is an etheric manipulation. Electricity, of course, bridges the gap between physical and etheric. But there is a much more plasmatic manipulation [than simply the exploitation of these ionizing processes in chemtrail intervention]. Many people have been aware of the plasma manipulations, but not of the extent to which it is being carried out at this point.

plasma ball

The plasma of the atmosphere is being manipulated in order to create what you could see as wormholes of a sort. It’s to allow for greater influx of destructive energy and input from the extra-terrestrial sources in ways that are normally shielded against by the guardians of the atmosphere who you’ve been in touch with—the Matakin and others. There is an attempt to bypass the built-in safeguards of the atmosphere of the planet, and to open up these plasmatic domes, these plasmatic portals. For these beings are plasma beings. The entities coming in are much more at home on a plasmatic level, and they can find access to the energies of the planet much more pliable from this state of being. [Just relax and allow for this to come.]

So it is very important for humans who care about such things first of all to become more aware of this fact, to recognize that there are humans actively involved with these plasmatic beings who are coming in from another dimensional plane. We are not simply speaking of extra-terrestrials in the colloquial sense. We’re talking about an inter-dimensional experience here. Sirius is that inter-dimensional passageway, that portal, and these beings enter through that particular portal.

All concepts of space and time are irrelevant when trying to comprehend these particular situations. Talking about light years is irrelevant because we’re not talking about physical travel in the way that humans tend to imagine it, even in their most advances sciences. We’re talking about plasma wormholes that allow for immediate transfer from one point in space and time to another.

The purpose is to override the work being done by the Spiritual Hierarchy at this point to elevate human consciousness. Humans across the planet are exposed to this higher-grade upgrade of human consciousness and awareness, and as you’ve been aware, the brain matter itself on a physical but much more on an etheric level has been undergoing a massive transformation. This will account for many features of human behavior and experience during the last two years especially.

And in many ways these phenomena go together. This was a planned upgrade by the Hierarchy, and this was a deliberate intervention by the Plasma Beings to try to subvert those efforts, to try to transform the atmosphere in such a way that the rays coming in from elsewhere—the sun and many other sources that are being used by the Hierarchy as part of this upgrade—might be deflected, dispersed. The chemtrails that you saw today are, in part, designed for this purpose.

This sounds like a grand science fiction espionage drama, but we want you to take it seriously. These Plasma Beings have long been working with humans in constructing these plasma wormholes, and they have given information to the humans who have the resources to carry out such things so that they can create the conditions ripe for the transformation of the atmospheric elements so as to allow for these plasmatic transformations.

There are many things that humans can do at this point. Education is the first step. Acceptance of this situation and acceptance of the fact that humans can intervene positively as well as negatively in this situation. But this is a war in that sense, a war for the future of the planet and the future of humanity. Again, this might sound apocalyptic—in fact, it is! And it should be taken seriously.

This is information that you should prepare to transmit to others with likeminded concerns. You can work over this material later, polish it up and make it more presentable. We will be giving you more information as you allow yourself to become a capable receptacle for this information. This is one of the things that has happened in your own mental capacity—making you a more competent receptacle of this kind of information and a dispenser, a purveyor of such things.

You can educate yourself on the nature of plasma, but there is much that humans at this point have not published. There are some humans who have access to a lot more information—those working with the Plasma Beings, of course. So the information you do find will be skewed, to a certain extent, just as the information related to other issues concerning chemtrails is skewed so that you will be deflected away from the actual path of information.

You are asking why we, this particular assembly of entities, are concerned. You know the answer to that already. We have been working for millennia and more with this planetary experiment on Earth, and we have no intentions of letting this fall apart without an attempt at intervention such as this. But if humans do not rise up to play a role in this on an energetic level, then the likelihood of averting this catastrophe is extremely slim.

There will be modes of energetic participation that you can engage in that will help deflect the influence of the Plasma Beings, deflect the influence of the humans working with the Plasma Beings to help reconstitute the integrity the stratosphere, which is designed to protect the energetic forces of the planet fro so many different outside forces. We ask you to meditate on this as often as you can, and to develop this meditation as an element of your own activism at this point.

The Plasma Beings have geared things up enormously, and those of you hoping to counter this impact need to do likewise.

We will let you digest this information, but we ask you and others working with you to spend at least some time each day making contact with us. This is an Arcturian composite formation working with devic and elemental beings from your planet. We work as well with contingents of various Pleiadian forces. This is some of the information that Anna Oksanen can start gathering from her Pleiadian angle. This is important and requires conscious effort.

We thank you for listenining.

Frequency Attunements: Music, Mosquitoes, and Sonic Weapons

May 15, 2016

frequency

Last night I had a dream that I remembered vividly upon awakening and I feel moved to share it here.

From out of the misty preliminary moments and places of my dream I found myself standing outside a large metal industrial building of some sort. (I now recognize the location as Lancaster, Ohio.) I could tell that inside were massive machines, turbines spinning at great speeds, and from these spinning machines I could detect a sub-audible or infrasonic “hum.” I couldn’t “hear” it with my physical ears, but the hum was quite “loud” to me on another supersensory level. And I quickly recognized that the frequencies emitted from this machinery were being used as a kind of population-control device.

sound cannon

I knew, again on an intuitive, superconscious level, that I was perceiving a device used for controlling the people within a square mile of the plant by affecting their bodily consciousness with the infrasonic frequencies of this machinery. These frequencies led to a kind of intellectual and perceptual dulling or dumbing-down of the people in its vicinity, and I was aware that this was only one of a great number of such plants.

I then became conscious that I was standing next to a worker from the facility, so I asked him if people reported any odd qualities related to the building. Nervous at my question, he attempted to side-step the seriousness of the issue by joking that yeah, some weirdos claimed that there were negative vibrations released from the building. I asked him if he himself had ever experienced anything like this, and he suddenly became more involved and seriously excited, saying, “Yeah, now that you mention it, I have noticed feeling quite worn down and distracted when I’m at work here. I always wanted to believe it was my imagination.”

I assured him that this was no imaginary effect, and that I was attuned to frequencies in ways that many other people are not. I told him what I could detect about the population-control intentions of the facility, and this reality began to dawn on him with greater clarity and intensity as we continued talking.

infrasound graph

Next—in one of those sudden dream transitions—I was no longer with the factory worker but with two other guys who seemed curious about the frequency emissions from the building. We were standing on a platform of some kind, like you might find on some ship decking or on an oil rig, and we were slowly admitting to one another that we each perceived the same thing: that this building was designed to emit infrasonic frequencies that have a profound effect on people within a certain radius of the turbines inside.

We began talking about ways of countering this effect and commented on how important this would be, given the wide-distribution of other such infrasonic frequency weaponized plants we knew to exist throughout the world. We each recognized that humans have, as a basic component of their constitution—one that has been fine-tuned over the past few years on a planetary level—the capacity to grasp, quite literally, such frequencies with our energy bodies and to convert these frequencies to more beneficial ranges. We saw that the human body is capable, when guided by intensely-focused attention, of turning these frequencies around, so to speak, much as one might redirect sunrays away from harmful positions (that might cause sunburn, for instance) to more beneficial ones that might better foster the growth of garden plants or solar energy grids.

I suddenly became aware of a curious collection of PVC pipe vents coming out of the wall of the plant, carrying exhaust and air currents to the upper platform we were standing on. I began to “play” these pipes as musical instruments, banging away in a profound rhythm and melody that I did not consciously recognize but that nevertheless seemed to well up from some deep core within me. I played like a mad improvisational jazz musician for several minutes before my song naturally slowed down, reached a powerful crescendo, and then came to a natural point of completion.

I was just as shocked as my companions at my sudden inspiration, but what we all recognized was that this type of musical response, this diversion of the energies emitted from the vent pipes curving out from deep within the machinery, provided us with just the example we needed in our quest for a counter-frequency response to this weaponized sound complex. In other words, music—inspired music welling up from deep within our souls—carries the key to converting the frequencies from their harmful to their beneficial dispositions.

Music is the answer!

music

As soon as I woke up, I heard a voice tell me that a very effective way of producing such beneficial frequencies was to produce a digitized symphony of insect sounds, of mosquito music and bee buzz, of cricket chirp and cicada song. By weaving these various natural sounds together in an inspired and directed manner, we could create a musical frequency that could undo any sound weapons deployed against the good of the planet.

So now I look forward to the day when that otherwise-annoying mosquito hum plays in symphony with the rest of God’s creation as the healing wave of sound that awaits our participation. It’s time to tune our instruments.

mosquito