Category Archives: Angels

The Little Disk Goddess Dream

June 6, 2017


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.


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.


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.]


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


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.


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.


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.

Jacob-Becoming-Israel and the Divine Syzygy: An Inner Manifestation

March 2, 2016


One of the most profound spiritual experiences I have had took place on Monday, February 29, 2016 as I drove from Athens, Ohio to Topeka, Kansas to see my daughter Tori. As I was driving on I-70 in eastern Indiana I was moved to speak with Samuel, my High Self. Samuel instructed me to begin a conversation with Jacob, my Male Self, so I did.

I don’t remember much now from the early parts of this communication, but at a crucial moment my Female Self, Esther, began speaking. The surprising thing was that she was speaking in English, which she almost never does. She usually uses her ancient language that I speak so frequently now. Esther began addressing Jacob by announcing that the time had come for him to accept his true inner nature, which meant accepting his transformation from Jacob to Israel. She then began chanting in a wonderful sing-song way, “You are Israel—accept your true nature! You are Israel—accept your true nature!”


Initially Jacob was both flattered and a little disturbed to be called on for such a transformation. He has known for some time now that his moment was coming soon, but he had never imagined that it would take this form of accepting a new identity, and especially not the identity of Israel. Given his strong condemnation of the colonizing behaviors of the state of Israel and the earlier American manifestations of such Biblical imperialism, not to mention the brutal relations between the early nation and its neighbors in the Bible,  Jacob was not predisposed to take on such an identity.

But the remarkable thing was how beautiful the new identity felt, not just to Jacob but to all of my inner selves and to me as a total personality. Jacob, in utter ecstasy, began chanting, “I am Israel! I am a child of God! O am Israel! I am a child of God!” This ecstatic acceptance of this newly-revealed identity filled my entire being with warm light. I believe that I was actually glowing as I soared across the highway of Indiana, deeper into the magical plains of the Mississippi Valley.

Esther and Israel joined together in a new ecstatic union, which increased the ecstatic glowing and the musical round of heavenly song. I could hear angels singing all around me as I was filled with pure joy.


In response to my lingering questions about the brutal nature of the nation of Israel in ancient and in modern days, I was told that the true meaning of the Biblical Israel’s transformation from Jacob had been the marriage between humanity and the Planetary Being. The “Land of Israel” did not refer simply to the place commonly referred to as the Holy Land but to the planet as a whole. Israel was being instructed in his role as avatar for humanity in this newfound sense of being at home, this new atonement between humankind and the Earth. This was never meant as a covenant between a single tribe on a single plot of land but as a unification of the human with Gaia. My recognition of this human-planetary unity filled me with even more ecstatic energy.


I was then urged to remember the moment in the movie version of The Da Vinci Code when the main character revealed the meaning behind the two triangles that make up the Star of David, the downward-pointing triangle representing the female womb and the upward-pointing one representing the male phallus, with the unity of the two signifying the divine unity of the Female and Male Principles. My new experience of the unity of Esther and Israel represents just such a cosmic unity of male and female within myself, a unity that promises great changes in my social being. In fact, this newfound unity within myself as symbolized by the united triangles of the Star of David revealed yet another transformative element for me: the “Star of David,” a universal symbol that pre-existed its association with the Jews of Israel for thousands of years, was originally known as the Star of Gabriel as well as many other names. This, then, is my star, my sacred image that is to guide my mediations for some time to come.

The oddest part of all of this is how much sense it all makes and how healed and transformed I feel as a result. I am truly blessed to receive this new understanding and to be grounded in this unity of humanity and Gaia as a divine syzygy.

Angel of Self Healing

November 7, 2015Healing Angel

Last night I woke up at around 3 a.m. (no surprise there!) and realized that for the first time in at least three weeks I was moving my left knee, now doing so while sleeping. My first reaction was panic—“Oh no, I’m gonna really hurt my knee by moving it like this!” But I realized very quickly that I was in fact being led through an important lesson in Self Healing.

On Sunday, October 18, I believe it was, I twisted my knee while gathering firewood with my wife, Anna, and her mother, Irma. I was tossing a cut log down a hillside when I lost my footing. I quickly dug my left heel into the dirt and leaves, but my wildly spinning body kept spinning wildly towards the left leg, wrenching my knee out of place. I didn’t feel much pain immediately, but I could tell I had injured it pretty seriously. Even so, given the macho dude that I can sometimes be—when I’m not sitting in bed reading books for work—I continued throwing the rest of the logs with Anna and Irma down the hillside and retrieving the ones that had rolled into our sacred creek.

So needless to say, I paid a visit to Urgent Care the next morning, got a diagnosis of a sprain and a knee sleeve to try to hold it in place, and continued working all week on crutches while waiting for my Friday appointment with the orthopedic doctor. By Friday my knee hurt even more, my doctor was not pleased with my situation, and so after several X-rays, an MRI, a CAT scan, and several other exams, the doctors determined that I had pretty serious tears in my meniscus cartilage. So I then went into surgery on Thursday, October 29.

As others who have experienced such surgeries had predicted, my healing has been slow and relatively painful. I slowly grew more depressed as the two weeks after surgery passed and I saw no real healing at all. “Damn, when is this gonna happen?! I want to go for hikes right now! What if I never get better? What if this means the rest of my body will start deteriorating now that I’m a year and a half from turning 60? What if I don’t get to climb Wheeler Peak in New Mexico on my 60th birthday as I’ve planned since I was about 25? What if I never heal?! Waaah!”

I think those who know me will attest to the fact that I rarely sink into self-pity like this. So by now I was getting depressed simply because I was getting depressed. “What’s wrong with me? I’m tougher than this! I’m a damn meditating expert, for Christ’s sake! I’m bigger than pain and self-doubt and despair!” And given that our car radiator had blown out the night before and we now had no car for a few days at least, I was beginning to slip into despair and self-pity. Deeply. (Another stroke of luck, by the way, was the offer from my friend and boss to borrow her car until ours is ready.)

And yet at 3-something a.m. I awoke to find myself slowly but decidedly rotating my legs from front to back—I was lying on my right side, with my hurt left leg on a pillow that was on top of my right leg. I found that I was slowly rubbing the bottom of each foot with the toes of the other foot, again in what seemed to be a very deliberate and purposeful motion. So pretty quickly the seemingly-deliberate nature of this motion made me stop panicking and to pay attention to what I had started doing in my sleep.

As soon as my panic ended, I realized that this motion was in fact very deliberate and very comforting, not threatening further harm at all. As soon as I recognized this, I realized that I was being led through this exercise by some entity hovering over our bed. I asked who it was, but knew even beforehand that it was Shamuel, my Higher Self (what popularly would be known as my Guardian Angel or, less popularly, my Daimon). Shamuel, a Solar Angel (as all Higher Selves helping humans are), continued speaking his instructions to me, but it was only at this point that I realized I had been hearing his instructions all along, even in my sleep.

Probably the most important instruction was one he kept repeating in a very soothing and reassuring tone: “Relax. Acknowledge that you’ve got the power to heal yourself whenever you need to. But you have to accept this in order for it to work. So relax and ease into this process. Feel the warm, soothing energy that is flowing through your legs from toes to hips and back down. This is a very healing energy that you can call on at any time you need.” energy flower

So I relaxed into the exercise, let myself sink into consciousness of the soothing, water-like flow of the energy, and let myself slowly let go of my previous despair, doubt, and depression and flow into a beautiful state of easy, releasing glow. Almost immediately I realized that my left leg felt immeasurably better than it had during the days before. For the first time in weeks I felt not only that I was actually healing, but doing so rapidly.

I asked Shamuel about the significance of some things. One was about the bicycle-riding-like movement of my legs. His answer was manifold. One point was that I was synching the energy of my “good” leg and my “bad” or my “healthy” and “hurt.” As each leg slowly rotated, my left leg grew in strength simply by identifying with the cycling motion of the right leg.

A second point involved the rubbing of the bottoms of my feet with my toes. Shamuel’s answer was that this motion was methodically and regularly stimulating the hundreds of acupressure points in my feet and, by extension, the energy points throughout my body, providing a total-body state of equilibrium. The cycling and the rubbing together sent waves of healing energy throughout my body, importantly beginning with my toes and the bottoms of my feet and traveling up through my legs. In this way, my hurt leg became the conveyor of healing energy for the rest of my body and not just for itself. It became the vehicle of healing extension and thus acted in a unifying way towards healing of myself and, ultimately, the entire cosmos. I was told that this “instruction” was not simply for me but for me to pass on to others as my own contribution to the awakening of self-healing consciousness in all humanity and beyond.

foot chart

Throughout the exercise, each time I felt a bit of pain in my leg or my hip (which has been stressed as a result of the stress to my leg) I was urged to send my consciousness to the points of pain and discomfort. Through such focus I was then to identify with the pain, make it my own, allow it to express itself fully, and then let it simply melt into the warm fluid flow of healing energy throughout my body until it disappeared like sugar in a full bathtub. Then still with the bathtub vision in mind, I was told to simply let my entire body float and melt into the warm water flow of healing energy.

The results of all of this were stunning. I awoke with the same warm glow flowing throughout my body. And miraculously I could bend my left leg at the knee up to about a 70º angle with no pain at all. I found that I could take four or five steps at a time before needing to brace myself again with my crutches. And most miraculous of all was that for the first time in weeks I was able with assistance from my crutches to climb up to the top of our upper meadow. The late afternoon sun felt so gorgeous on my face, and the landscape was simply electric! What a breakthrough day.

The key is that this particular healing regime is a simple aspect of being human. We all have these capabilities and simply need to awaken them, as various people have done throughout human existence. But given that medical care has in our culture become the provenance of specialists, hospitals, and pharmaceutical corporations, we have been led to forget our own self-healing capacities.

It is now time to wake up to our own powers within.

I thank the divine powers of the universe for this wonderful and sacred experience.

Peace, Love, and Healing,

Gabriel (with help from Shamuel)

From Out of the Matrix of Airy Nothing: Night Thoughts on the Theoretical Constructions of Universes

September 26, 2015


Late last night as I was doing the dishes before bed I happened to glance off to my left and saw two or three light beings in the passageway from our kitchen to the living room. I was immediately captivated and asked them to identify themselves and, before they could even answer, I already knew that they were angels. At my suggestion, they then grounded each of us in the Golden Light of Grace and invoked the Greatest Good for All Beings.

They then asked me to gaze into their light and take in both what they had to say and the energy that they emitted while saying it. Their light was relatively subtle in terms of brightness but very warm and comforting in terms of tone. I had the sense of floating and soaking in a warm, comforting bath filled with luscious, radiant light as I stood there transfixed at the sink.

Once I settled into the flow of things, they told me that despite the fact that I would not be able to give my presentation on fairies at the Serpent Mound gathering today, this day would nevertheless be an important one for me in terms of spiritual cognitive development. At first I thought I was projecting this thought onto the moment, but they stopped me and assured me that the message was indeed coming from them and not from some insecure inner part of my self.

They didn’t go into detail but suggested that today I would find a new path out of the intellectual impasse I have found myself in during the past few weeks and in many ways for nearly a decade. I had no idea what this might mean, but still basking in the warm glow of the energetic transmission, I felt secure in the message and what it would ultimately mean.

The immediate context for this message involves the reading I have been doing of my own past notes and books involving some of the High Theory I have explored during the past few decades, in particular that of Karl Marx and Carl Jung. Earlier this week in preparation for teaching my Theory class on Marx’s notion of the dialectical progression of the forms of capital (in Capital Volume I, Chapter One) I reread a portion of my chapter on Marx in my book The Abyss of Representation. I was immediately drawn back into the ecstasy of that theoretical mindset and for two days or so felt a bit giddy at having come up with such a concise and compelling account of Marx’s theory. I started wondering what it was that made me give up on dialectical thought in the first place and whether there was reason to rekindle this passion at this point in my development. Even in the midst of this intellectual giddiness, nevertheless, I had a deep understanding that this would not in fact be the direction of my new understandings. “But why was I drawn back into this dialectical giddiness if not to rekindle the fervor?” I wondered.

Then yesterday, having just finished reading Jung’s Answer to Job the night before, I reread my notes concerning Jung’s book Aion and my earlier attempts to find a space in which I could draw Jung’s work together with Gloria Anzaldúa’s later work, which operates within a deep Jungian framework. Again as I reread Aion I was wondering how to rekindle this engagement with Jung and find a way to apply this particular schematic framework to Anzaldúa’s theorizing. But just as with the Marx material, before I could even get settled into thinking in detail about this project my daimon suggested that such a move on my part would be a mistake. I would be doing an injustice to Anzaldúa’s work, which resonates from within a deeper space of social commitment than does Jung’s, and would miss out on the opportunity this moment offers to put Jung’s system to the test.

Not knowing what this might mean, I went to bed feeling a bit disappointed and frustrated because I had been so excited about this chance to get back to my academic writing. In the early morning hours, though, I was woken up by Anna, who could not sleep. We got into a wonderfully engaged and energetic discussion of these topics as well as others, and during our conversation I found myself being fed certain ideas by the angels who has visited me last night. I said these things aloud as they came to me, elaborating on them in the excitement of the early morning hours.

The gist of what I realized was that my work should not revert to the intellectual paths I had earlier pursued but rather, no matter how much I might yet again be excited by them, to bring myself into a deep recognition of an element of these intellectual systems that started to dawn on me almost a decade ago but which I had not pursued in the midst of my life-changing pursuits in shamanism and visionary development. I should begin to develop a way of talking about and characterizing the totalizing effectivity of systems of thought. I will now attempt to begin that way of talking by trying to explain what I mean by totalizing effectivity.

Back around 2006 or 2007 I had come to an important realization concerning such systems of thought in my work as a teacher and scholar of critical theory in an academic setting. What I had come to realize over the decades of my involvement with Theory was that, ultimately, each and every theoretical system is in effect an allegory. What I mean by this is that whether we are talking about Marxism, psychoanalysis, feminism, or deconstruction, each of these theoretical systems creates an allegorical frame of understanding that operates by means of key terms and concepts that translate whatever subject matter we seek to analyze into the terms of that particular theoretical system. This insight became all the more important to me when I also realized that the particular theoretical framework with which we might choose to analyze any given content reflects either consciously or unconsciously our own predispositions—or, at least, should.

The question arose for me whether the particular theoretical systems that I found most alluring actually pertained to the world either as it is or as I would hope it might become. In other words, why would I choose a cynical and endlessly critical thought system that might not in fact reflect the world I would like to see? Do I really believe, for instance, there really is no deeper reality than the apparent surface phenomena that I perceive? Do I really believe that all imaginative constructs can be reduced to the various concatenations of our “desiring machines”? Is there really nothing more to see in, say, the works of Martin Heidegger than various willful mystifications seeking release from the bounds of western rationality? Is that cigar really nothing more than a symbol of a penis? Does the statement (accompanying the image of a pipe) saying “This is not a pipe” really in its ironic stance undoing a few thousand years of representational fallacies?

If, then, each and every particular theoretical system is nothing more than an allegory, we are confronted with two realizations: one, I have no objective reason to profess one theoretical system rather than another other than my own predilections; and two, once you are operating within the terms of a theoretical system, there is no objective way out, no objective way either to accept or defy the terms of that system. Reality is what it is in terms of psychoanalysis because of the terms of psychoanalysis—not because psychoanalysis offers us the True path into understanding the phenomena that confront us. The question remains, however: Does psychoanalysis provide me with the terms and frames of understanding that do justice either to the world I see around me or the world I would hope to see? If not, why operate within the terms of psychoanalysis? Or Marxism? Or alchemy?

And so over the subsequent years I more or less distanced myself from adhering to particular theoretical constructs as I began pursuing a more phenomenological engagement with (but not necessarily a Phenomenological explanation of) the experiences, textual and otherwise, that I encountered.

But in the early hours of this morning I realized another aspect of theoretical systems that had eluded me in the past. I had earlier recognized that each theoretical system constructs its own universe of meaning for deciphering the aspects of experience under study. But I continued to imagine this expression—constructs its own universe of meaning—in fairly conventional terms. I took this statement concerning allegory in allegorical terms. In other words, the “universe” I was talking about simply referred to a conceptual system of thought, a collection of ideas that one might use to make sense of other ideas. These universes were simply abstractions taking place in certain people’s heads. What I realized this morning, however, was that theoretical systems construct their own universes in fact. In other words, allegories are not simply stories we might or might not tell but actual constructions of actual states of being. In other other words, words create worlds—real worlds.

I came to a phenomenological understanding of this fact as I underwent a profound visionary experience in which I saw whole universes growing into existence simply through the elaboration of different thought systems. I could actually see and feel these different worlds come into being, taking form from out of the matrix of airy nothing, as I passed from one mode of theoretical allegorization to another. I saw a world pertaining to Marxist concepts and logical processes come into being as a definite world operating according to Marxist laws of nature, a world that would have definite concrete effects on its inhabitants. I saw a Freudian universe come into being, and a Jungian one, an Anzaldúan one, a Kristevan one, an Einsteinian one, a Blavatskyan one, and so on. And this is what I meant earlier by the phrase totalizing effectivity: Any given theoretical allegorical system effects reality in its totality. Note that I say effects rather than affects. In other words, theoretical systems bring into being total universes that comply with the terms of those systems. This is a level of effective multidimensionality, the ideational effecting or bringing into being of multiple co-existing universes each consistent within the terms of each allegory.

In other words, theoretical constructs have real-world consequences. Multiple theoretical systems have multiple real-world consequences.

One thing that this means is that we are responsible for and to the universes we create through our conceptual elaborations. As we bring into being these various universes from out of the matrix of airy nothing, we have a duty to the inhabitants of such universes, including ourselves. As Henry David Thoreau wrote: “The universe constantly and obediently answers to our conceptions; whether we travel fast or slow, the track is laid for us. Let us spend our lives in conceiving then.”

So the earlier question still obtains: Why would I choose to live in a universe as described by Nietzsche or Lacan or Moses or Marx when I could inhabit the temples of Heidegger’s Greece, the nirvanas of Buddhism, or the Other-World passageways of Irish understanding?


Shanti Shanti Shanti

THE TINY ANGELS WITHIN: A Message from the Hathors

Screen Shot 2015-07-09 at 9.33.46 AMPROLOGUE: I was visited by the Hathors during my morning meditation earlier today and they asked that I share with you the message from them that I have pasted below in preparation for my presentation this Saturday outside Serpent Mound, Ohio. I had no idea how profoundly appropriate this request would be.

Earlier this morning, from around 4:30-6:30 A.M., I was communicating with one of my “Guardian Spirits,” a Fairy of the highest order who goes by the name of Turehu. She often comes to me, especially at night, when I am having trouble integrating highly emotional thoughts and situations into my understanding of things.

This morning I was having an especially hard time making sense of earlier periods of my life when I made what from most sane perspectives would appear to be insane and unhealthy choices, choices that affected me for decades to come. My main difficulty this morning was simply making sense of such patterns of apparently self-destructive choice patterns. From out of this emotional vortex of self-doubt I gradually slipped into a euphoric stream of calming fluid peace, a Slipstream of Peace, you might say. This is the work Turehu is best at.

From out this initial anguish and self-doubt Turehu led me through a brief account of recent accomplishments I have made, especially on the level of communications with and interactions with a host of nonhuman beings. This shift in my sense of self-confidence and cosmic grace led me into a discussion with Turehu concerning the nature of angels. In this dreamy state of the Slipstream of Peace (I may as well continue calling it this) I suddenly had the knowledge that angels exist in many forms throughout the multiverse, even in microscopic form within the tissues and energetic textures of our bodies.

I had never really had this particular thought before—the tiny angels within ourselves. But it nevertheless felt so right, so obvious. So imagine my pleasant surprise just minutes ago when I read for the first time the message below that the Hathors had asked me to share with you—a message having to do with aligning ourselves with the tiny angels within our very bodies!

— Gabriel Hartley, July 9, 2015


A Hathor Planetary Message Through Tom Kenyon

In this message we wish to discuss our perspective regarding the nature of angels.

This has nothing to do with religion. Rather it has to do with interdimensional reality.

For our purposes we shall divide the topic of angels into three broad categories.

Angels of the Spiritual Realms

These ephemeral beings are electromagnetic fields of intelligence, some of which have form that is recognizable and some of which do not. These electromagnetic fields of intelligence interact with human beings in unique ways, and the expectations and beliefs of any given human have a lot to do with the nature of the experience. In other words, the belief system of the human being greatly affects what is experienced.

Angels from the spiritual realms take many different forms and while some of them have energy fields that give the impression that they have wings, many of them do not.

These types of angels are created beings. They are force fields of intelligence that are sent out into the ethers, into the cosmos, to do the bidding or to take the action of their creator.

This creator can take the form of what might be referred to as a god, goddess, demigod or demigoddess, an interdimensional being, an alien intelligence, or even a human being. These types of angels have no free will of their own. They are created for the sole purpose of a particular intention.

In most cases an angel will continue on its mission with single-mindedness until the energy that created it is no longer able to sustain it. In some very rare instances these angelic beings can gain a level of self-awareness and an ability to make personal choices separate from the being that created them or gave them birth. This is a very rare occurrence, but it does exist.

Within this category of angels, you have a host of beings with many different intentions.

The focus of this message is on angels who have a life-affirming and positive intent.

Angels Within

A second category of angels may best be described as electromagnetic fields of intelligence that exist solely within the human body. These are force fields of intelligence created through the emotions and beliefs of the individual human. They are subtle energetic forces that move through the human body in response to beliefs and emotions.

One of the great abilities you possess as a human being is to create angelic forces within your body through the use of positive intent and positive emotion. We will return to this most important topic in a moment.

Alien Intelligences

This third category of angels is not angelic at all, but it is a misinterpretation.

It occurs when a human being encounters an alien intelligence. This type of encounter can be misinterpreted as having been an interaction with an angel. Many of your spiritual and religious traditions have stories about encounters with angelic beings, or gods/goddesses who were, in truth, simply more advanced alien civilizations.

Our reason for discussing the topic of angels is two-fold.

Thought, Fear and Change

The first reason is a practical one having to do with your spiritual survival through the massive changes taking place upon your Earth. In its simplest form we would say that the rapid changes upon your Earth are creating a reflexive fear.

With few exceptions human beings, by nature, distrust change.  And when there is as much change occurring as is taking place upon your planet this natural fear response escalates, and this releases in your body damaging electromagnetic fields of intelligence.

So as a counter to this we will discuss the creation of positive consequences within your human biology through the creation of subatomic angelic forms.

Your sciences of psychoneuroimmunology, or the study of how thought and emotion affect your immune systems—as well as the newly emerging science of epigenetics, which studies how thought and emotion affect your DNA—are increasingly clear on the chemical and molecular agents responsible.

But we would like to take this a step further by suggesting that you actually create quantum field effects in the universe of your body through the thoughts and feelings you generate.

It is here that we come to a fork in the road.

Due to the escalation of chaotic forces in your world, a growing number of human beings are experiencing increased feelings of fear, anxiety, hostility, and impoverishment. The list goes on, and it would be easy, if you were so inclined, to substantiate your belief that you live in an increasingly dangerous and threatening world.

On the one hand this is a correct assessment, but if you remain in this island of perceptual reality you will create damaging effects, biologically speaking, within your body.

The trick, if there is one, is to counter this perception with personal periods of renewal and solace. By this we mean creating ways to release biologically positive consequences through the creation of subatomic angelic forms.

How this is accomplished is quite complex. But in its simplest form, whenever you create positive thoughts and positive feelings you create biologically positive subatomic angels that move through the universe of your body. These force fields create quantum field effects that switch on positive biological responses thereby reducing the affects of stress.

In addition to purposefully creating positive thoughts and feelings, we believe a beneficial resource for you can be found in the last sound meditation we gave, called A Bridge between the Worlds.  Simply listening to this sound meditation for twelve minutes, which is how long it lasts, once or twice a day can make a big difference in how you feel. (Note: A link to this sound meditation appears at the end of this message.)

We feel it is vitally important that you consciously release biologically positive force fields in your body on a regular basis to counteract the escalating madness that is swirling around you.

We would refer you here to an earlier message called Ecstasy and the Heart, as this information may prove helpful to you.

Our second reason for discussing the topic of angels is planetary in nature.

You are collectively passing through a very difficult and dangerous point. The destructive forces upon your planet in terms of religious fanaticism, climate change, corporate greed and manipulation, as well as dire threats to the very foundations of your eco-system are increasing.

You are now entering, from our perspective, a massive Chaotic Node the likes of which your planet has not seen for some time. If unmitigated, this Chaotic Node could result in the mass extinction of multitudinous life forms including many humans.

We are therefore calling into action all positive angelic forms from all spiritual traditions, from all life-affirming interdimensional beings, from all alien civilizations of positive intent, and from all human beings who are aligned with our intention.

We will be creating a nexus point on September 5, 2015. And through a global meditation we will be calling forth these many diverse and life affirming angelic forms into an alliance for the protection of life and its elevation upon this planet.

Let us be clear what we mean by this.

If human consciousness elevates itself to a higher level than it is currently manifesting, then it deserves to survive. If it does not elevate itself then humanity, as you know it, will not survive this passage. It is a collective cosmic intelligence test you are now facing on many levels.

Our creation of this nexus point, around which these positive electromagnetic fields of intelligence can move together as a coherent force, is an unusual proposition.

This is because the creators of these angels come from many different spiritual, alien and interdimensional sources.  These “angelic beings” rarely interact with each other, and yet we are calling them to the Table of Destiny for the sake of humanity and all life upon this planet.

This nexus point will occur on September 5, 2015, in the last half hour of an event in Manhattan called In the Company of Angels. The meditation will begin at 5:30PM and end at 6:00PM Eastern Standard Time (US) or 9:30PM – 10:00PM GMT. (For the specific time in your area, you can use an online Time Converter or the World Time Clock.)

This sound meditation will be recorded and posted on our website after the event, and if this sound piece resonates with you we ask that you listen to it on an on-going basis. In other words this is not a one-time meditation, but it is being created to be a continuous field of coherent energy that you will strengthen every time you listen to it.

If you are unable to be in New York physically for the workshop and wish to attune yourself to the nexus point that is being formed, we suggest that you listen to A Bridge Between the Worlds during the time frame of the meditation in New York. During this period, place your awareness at your crown chakra at the top of your head. Listen to the meditation three times, and then give yourself at least 30 minutes of rest before moving into outer activity.  (Note: A link to this sound piece appears at the end of this message. Please download this sound piece onto your computer before the event rather than listening to it from our server.)

If you choose to join us in this nexus point meditation from afar, we welcome you. And know that at this level of consciousness, separation by physical distance is not a constraint.

The Hathors
June 21, 2015

Tom’s Thoughts and Observations

When I originally conceived of In the Company of Angels to be presented as a one-day event in Manhattan, I never imagined that the Hathors would step in and ask for the opportunity to create a world meditation.

The very next day after receiving this particular message, Judi and I read an article in the Huffington Post about a joint study conducted by Stanford, Princeton and the University of California at Berkeley. The conclusion of the study, which was published in Science Advances, Vol. 1 No. 5 June 5, 2015, was that the Earth’s ecosystem has actually entered a sixth mass extinction phase.

For those of you who might wish to read the study for yourself, here is a link to the article:

On the heels of this study, a cornucopia of other studies and anecdotal reports all seem to confirm a more rapid deterioration of our ecosystem than was originally thought.

At a pragmatic level I think it is going to take an all out global effort to slow down the deterioration of our ecosystem, and it is going to require a level of planetary co-operation that is, at this moment, unimaginable.

As the astrophysicist Carl Sagan once said: “Extinction is the rule. Survival is the exception.”

I would say that we have entered an exceptional moment in our planet’s history and it is going to take exceptional solutions if we are to pull through this growing Chaotic Node.

In all the years I have been channeling the Hathors, I have never known them to be so direct about the possibility of an impending disaster, nor have I seen them undertake such an immense task as creating a nexus point for the co-creation of solutions for humanity and our planet through an angelic alliance.

This is the stuff of science fiction, mythic heroes and heroines. But from the Hathors’ perspective, the angelic realms are connected to the primordial power of the cosmos—at least from an interdimensional perspective. And so they are calling upon them and us to join together to create a coherency of intent for the purpose of creating a new standard of international cooperation, as well as a new reality where all forms of life upon this planet are recognized as intrinsically interconnected.

For those of you who feel called to this grand experiment in consciousness but are unable to physically attend the event, I wish to re-iterate something the Hathors said at the very end of this message:

“If you choose to join us in this nexus point meditation from afar, we welcome you. And know that at this level of consciousness, separation by physical distance is not a constraint.”

Having facilitated many Hathor world meditations over the years, I can honestly say that they are correct. I say this based on feedback we have received from persons all over the world about what they experienced when they “tuned in” to a global meditation. To say that magic happened for them, wherever they were in the world, would be an understatement.

For those of you who wish to join us in spirit on Sept 5, 2015, please download the sound meditation A Bridge Between the Worlds rather than listen to it from our server. I make this request because if too many people try to listen to it from our site at the same time, the server will not be able to handle the demand; it will crash, and no one will be able to hear it.

For those of you tuning into the global meditation from a distance, the Hathors suggest that you listen to the sound meditation (A Bridge Between the Worlds) three times with your awareness at your crown. They also suggest taking thirty minutes or so afterwards to integrate your experience.

If you have the flexibility to do so, I would allow more time for this integration period since the Hathors indicated that making such deep contact with the angelic realms could profoundly alter awareness, and some persons would do well to take a long nap afterward.

For more information about the actual event in Manhattan on September 5th called In the Company of Angels, click here.

To listen to and/or download A Bridge Between the Worlds, click on the link below. It will take you the Listening Agreement page. After you agree to the terms and conditions, you will have unrestricted access to all of the audio files in this section. There are numerous sound meditations, talks and lectures in this section, and all of them are offered to you free of charge for your personal use only.

Click here to listen to and/or download A Bridge Between the Worlds.

Note: If you received this message as a forward and would like to receive future Hathor postings directly, go to and click on Contact.

©2015 Tom Kenyon All Rights Reserved
You may make copies of this message and distribute it so long as you do not charge for it, do not alter it in any way and include this entire copyright notice. Please note that the sound meditation, A Bridge Between the Worlds, may not be posted or shared. It is for your personal use only.

The Matakin Sky Spirits on the Euphoric Sublime

June 28, 2015

[I am finally getting caught up with my backlog of audio recordings of conversations with the Matakin Sky Spirits. In my opinion, this one is especially powerful. I was recording this material while driving on I-70 and, due to various traffic conditions, the message was interrupted three times. For my own records, I indicate which recording files I am drawing from. — Message channeled by Gabriel Hartley.]


The view from where we live in Athens, Ohio

Of course you know that we are with you in Athens as well as here [in the glaciated prairies of western Ohio, Indiana, and Illinois], although the topology of the sky frame is quite different in Athens than it is here, in part because of the difference in terrain. You are in a hilly landscape and have a much smaller slice of the sky, so to speak, at your availability.

But one reason you feel a greater presence, a greater energetic impulse when you come through this region is that first of all there is the fact of a wider skyscape, a wider horizon, so you can take in a lot more of the atmosphere in one particular bodily relationship. It’s not simply an intellectual, cognitive relationship but very much a bodily relationship. Your body—the various layers and planes of your bodily identity are in communication on all those levels with the various beings in the atmosphere. As you visually can take in more at once, you become more conscious—“conscious” isn’t the exact word—you become more receptive to the communications of different beings on these different planes in the atmosphere simply because you have a wider scope of vision. That wider scope of vision makes way for a wider scope of perception, given the dominance of the visual input that marks human relationships to many things.

spiral of heaven

The Spindle of Heaven near Pocahontas, Illinois

This particular aspect of your relationship to the skyscape here is so keyed in to the visual that it becomes sublime. It becomes overwhelming to your sensory system, but in a very positive way. It’s a “giddy” sublime, you might say. It is not at all the painful sublime that Immanuel Kant talks about. This sort of Euphoric Sublime doesn’t have a lot of history behind it in terms of human attempts at understanding. Humans have, perhaps understandably, been more drawn to the traumatic elements of the painful sublime experiences.

Even the Mathematical Sublime is taken to be painful because we are confronted with such scope of reference that your cognitive capacity simply falters, falls apart in trying to take that information in.

But the Euphoric Sublime is something quite different. The Euphoric Sublime is the recognition once you’ve given up on the sense that your cognitive capacities are the predominant ones for your coming to terms with what it is you take in as experience of things outside yourself as well as within yourself, you can no longer feel that as pain. And it’s not simply because you now trust in a God that can see what you cannot see—that certainly exists, that’s certainly a part of the experience—and that was about as far as Kant could take it. But what is available to those who are able to step out of that Mathematical Sublime as well as the Dynamic Sublime is to simply open up into the expansiveness of the human sensorium. It is far more capable than Kant was able to take in.

There is so much more that humans are capable of than they’ve given themselves credit for. Much of this gets attributed to angels, and to a certain extent that is right. Angels are obviously capable of this. But a lot of what is proper to the human is parceled out to various other levels of being, including the Sky Spirits. There are certain cultures for whom the Sky Spirits are the ultimate. And as we suggested the other day, we are not here for you to worship; we are not here for you to surrender yourself to and offer up prayers as if to the gods. We are made up of many different beings who are at many different levels of evolution in terms of spiritual path, and as Monitor has made clear, some of us are directly in contact with the Adic Plane of existence. That does not mean that all of us are by any means.

In any case, there is no cause for you as a human being in your particular path, at your particular stage of development, to render office to any being outside yourself in that sense. The recognition that some being, including other human beings, might be much farther down the path than you as an individual have arrived at is inconsequential in the end. Certainly a sense that here is a place where you yourself can go, here’s a path for you to follow in terms of a recognition of opening, a recognition of potential and capacity that is available to you as a human being, as a Soul at this particular point in your development. But at this point we simply want to say that humans are suffering from a lack of self-confidence.

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Gabriel, as we were saying before, humans are capable of so much more than they give themselves credit for. But this cuts more than one way. This gives you a sense of the expansiveness that is available to you. Just imagine what you yourself have experienced! Imagine the kinds of beings you’ve been able to contact, the messages you’ve been able to hear, the kinds of experiences you’ve been able to draw to yourself and step outside of the normal bounds of space and time experience for humans, and to realize so much more.

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As we were saying, this recognition cuts both ways. The infinity of extension that is available to you as a human being means that you are capable of such positive and uplifting evolutionary experiences.

On the other hand, if you think of the other information we’ve been giving you up to this point, humans are capable of exerting a considerable negative influence on the connections that they come into contact with, that they are constantly in contact with for as you are now learning, Gabriel, about the wider and wider expanse of the human bodies and the planes of existence and the ways in which all of these different dimensional levels interact, you can well imagine how, with the old dictum “As Above, So Below,” the negative experiences, the negative actions, the negative thought patterns, the negative energies that humans send out into the universe travel quite a distance and affect quite a few other beings in this extended cosmic continuum. So in addition to the capacities you have before you for good, you have a great responsibility for being aware of what you send out into the universe.

as-above-so-belowIn this sense, the significance of the other old dictum, “You reap what you sow,” is that when you send these negative patterns out, you often draw negative patterns back in your direction. This is not a moralistic statement. It is basically a recognition of the patterns of existence. On the other hand, you are also learning of the notion of the Golden Light of Grace, a Divine Light extended to all creatures in existence that allows them to overcome their karmic hindrances if they truly open themselves up to these moments of Grace that are shed in this Golden Light. This is another way you can make something possible for yourself in this great continuum of existence and ways you can hinder your development and the development of others.

[3rd recording for this session 20150628 160341]

Gabriel, now that we’ve gotten through that confusion on the highway we can come back and repeat the message that was getting a little garbled previously.

The point was and the point remains that this recognition of the expanded capacity of humanity is an element of the human condition that cuts in many directions. On the one hand, it is very important and very uplifting for humans to realize exactly how expansive their being is and how connected they are to an infinite number of rays, of grids, of networks, of planes, of different levels of existence. In short, humans are multidimensional beings who are taking time to pass through a three-dimensional existence.

This is more or less a cliché these days among what is called the New Age, but it is still a very important point to always keep in view. You are here taking a ride, a short ride in terms of the expanse of the Soul, through the three-dimensional existence of this Planet. And it is in particular your recognition as Souls when you come into this plane of three-dimensionality on the primary conscious level that you choose to come here in order to participate in the evolution of the Planetary Being. That is why humans came here in the first place. And it is through the development of their own Soul resonance that they are best able to contribute to the Soul resonance of the Planet.

So to return to the question of the infinite expanse of human resonance that we were mentioning in the earlier part of this message, this is a very critical element to understand for human development, for human evolution, for human uplifting. But again it cuts both ways, and this means that humans also have a great deal of responsibility. Their actions can lead to upliftment; their actions can detract from the evolutionary movement of the Planetary Being. The human energy goes out into the cosmos, and it is answered, it is reflected back to itself in terms of what was sent out in the first place. As Above, So Below. And this also means, of course, As Below, So Above. When humans participate in the celebration of the cosmic relationships of harmony, then those are the effects that they get resounding back to them. If they choose, on the other hand, to enter into activities that send out negative energies, then that is what is reflected back to them in the end. This is a simple element of truth. This basically the Law of Karma.

So to make a long story short: This infinite capacity of humanity allows for humanity’s expanse and simultaneously the expanse of the Planetary Being. But the negative energetic expulsions of human capacity also express themselves negatively throughout the cosmos and bring back negative cosmic return. So part of the task here is to find ways to encourage humans not only to become conscious of their expanded capabilities but to become conscious of ways to expand their capacity for simple happiness, for simple contentment, for love, for the positive radiances that they can contribute to the development of the Planetary Being.

In some ways to a certain extent this has been the task assigned to Buddhism. In particular, once that pacific component of Buddhism is developed, then as we were speaking earlier of the Euphoric Sublime, the meditative practices of the Tibetans, for instance, allow for the cultivation of this Euphoric Sublime, which is a step that comes after the ability to still one’s mind, achieve true detachment, and then to experience this ecstasy and this euphoria still without attachment. So this is a detached euphoria.

An attached euphoria becomes an addiction. Detached euphoria is simply the capacity to appreciate those elements of consciousness and existence that allow for the letting loose of the expansive capacity of humanity without addiction, without a need for that particular euphoric element.


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My Christmas Gift from Turehu

Christmas 2014

orbGiven the solemnity and joy for many people on this particular holiday—at least for those who actually celebrate it as a Holy Day—I thought that it might be good for me to do some yoga, meditation, and ceremony of a sort. It is a day of renewal and in many ways represents the true New Year. So as my wife and son, Anna and Kivi, continued sleeping, I got up determined to do some “traditional” shamanic journeying on this Christmas Day.

[Please note that what follows is a lesson for me regarding following my own path to truth. Neither I nor any of my spirit guides have any intention of criticizing other shamanic paths. The point, rather, is to embrace all paths that lead to truth while being true to one’s own truths. May all beings prosper as they follow their appropriate paths. By the way, I love drumming but have just never been called to engage in it in my own practice.]

My intention on this day was to follow through with the advice that the Grandfather Tree in the forest on our ridge had given me about a week ago. On that day, as I was walking ceremoniously (and what for me could be called “shamanically”) through the forest, I was drawn to the Grandfather Tree along with some other spots I am often called to, although not always all together on the same particular day.

As I leaned into the tree with my forehead pressed against it, the Grandfather began addressing me. He began with his usual greetings and friendly words and vibrations—I rarely hear much more from him, although I often feel that I have gained some energetic wisdom during each of our visits. But suddenly and unexpectedly he said, “You need to undergo a shamanic journey.” Surprised, I asked him to say more.

“You need to undergo a shamanic journey. A journey involving soul retrieval. Long ago in a distant lifetime you lost a key element of your soul, and now you need to get it back. During this journey you will meet with a being who will offer you an object embodying your lost soul part. You must accept this object, swallow it whole, and then you will be restored after many lifetimes of deprivation and suffering. This particular Karmic trail is coming to an end.”

I was surprised to receive this advice, or, perhaps, more wary than anything else. For I had never done a journey for a soul retrieval before. And beyond that, I have always had more confidence in my shamanic work for others than for myself. I am often too self-conscious to see things as clearly as I think I should when it comes to helping myself, and so I often end up feeling a bit frustrated after doing some personal spiritual task.

drumA few days ago I tried to do such a soul-retrieval journey for myself, but with only partial success. I put on some shamanic drumming music and, after my ritual yoga and pranayama workout, lay down on my yoga mat and closed my eyes. Initially things felt great. I eased into the drumming rhythm, the heartbeat of the worlds, and quickly drifted into a dark and cloudy sleepy kind of space. I could tell that what was being prepared for me was a kind of projector screen, a backdrop for the visions that might come to me in this alternate dimension.

Soon I saw a faint glow in the center of my visual field. The glow grew a little in size but not much in intensity. At a certain point I noticed that within this growing glowing circle there was a winged being—an angel. I tried to make direct contact with this angelic being, but after a few seconds it began shifting shape. It then slowly dawned on me that the angel had changed form into the crocodile-headed humanoid god of Egypt known as Sobek.

sobekI have seen several classical Egyptian figures in my visionary journeys in the past few years, but never Sobek. In this visionary state I established an energetic communication stream with him, but I never heard him speak any clearly identifiable words. Eventually I simply drifted off into a dreamy, floating sleep, feeling wrapped in a warm and dark womblike atmosphere that seemed like an opiate haze. After twenty minutes of this comfortable, indefinite slumber, I awoke and realized that I had gone on a dream journey, but one that evidently will have to wait before I achieve any kind of enlightenment and meaning from it beyond the beautiful sense of comfort. The key point was that no being, not even this Sobek, had offered me anything that I recognized as an object that I should swallow in order to retrieve my lost soul energy ball. So I knew then that I would have to try again to journey into the proper environmental conditions for a successful soul retrieval.

Days went by without a good opportunity for such a journey when Christmas Day arrived. I woke up early and decided that my first gift to myself would be to attempt another retrieval journey and hope for better results at Christmas.

As in my earlier attempt on the day when I encountered Sobek, I began with my usual opening up preliminary exercises—yoga and pranayams—and then lay down on the carpet in our yoga room. Again I began to slip into a dreamy fantastic space, comforting and opiate in tenor. I called on my main spirit guide, Turehu—in her words, a “fairy of the highest order”—and asked her to accompany me on this journey, hoping that in her presence I might better stay awake and draw this figure to me who would offer me my lost soul ball. She began helping by speaking to me about the benefits and drawbacks of my previous attempt at soul retrieval. And then fairly quickly she stopped and suggested that this particular method of lying down with closed eyes might not be my proper journeying mode.

“What do you normally do when you journey, Gabriel?” she asked.

I told her that I usually sit in a yoga position on my meditation pillow and drift off into the Otherworld in that posture.

“Then why,” she asked, “are you lying down on the floor with your eyes closed when this is not your usual method?”

I had to admit that I was doing so because I had recently been challenged concerning my personal shamanic procedures, the suggestion being that I should follow more “conventionally-accepted” methods. This was, in fact, why during my earlier attempt at soul retrieval I had taken the corpse-pose and the drumming background as my approach.

Acknowledging that there is immense power in shamanic drumming, Turehu nevertheless then suggested that I take my usual position, given my success with that procedure, and ignore the criticisms, however well-meaning. So I got up and sat on my meditation cushion and immediately entered the Otherworld.

I could now see Turehu there, standing to my left—an indefinite yet beautifully warm human-shaped glow. Like the other fairies I have seen, Turehu is not at all some small flower-like being as we see in Disney movies but actually a humanoid form that is larger than the typical human. The typical fairy, as they have presented themselves to me, is seven to eight feet tall. And so this was how I saw Turehu on Christmas morning.

With Turehu at my side, I then peered into the mist of the Otherworld—the “Mists of Avalon,” as I now call it—that has come to characterize my current state of visionary encounter. I waited, hoping for the being that the Grandfather Tree had predicted to appear and hand me my soul orb and ask me to swallow it in order to repair my fragmented state of being. I again saw angels coming and going in the glowing center of the visual field, but none came forward to offer me anything.

At a certain moment a realization shot through me like a bolt of lightning. “Wait a minute—I have been waiting for some new, strange being to greet me. But what if the being I have been waiting for is Turehu herself?” As soon as I became conscious of this question, I also knew in my greatest depths that this was the truth. Here I had been waiting for some new being to approach and introduce itself when all along my beloved spirit guide Turehu was there by my side with a brightly glowing orb in her left hand.

orb2“It has been you all along!” I shouted, and Turehu smiled. She reached her left hand out to me, offering me the glowing orb.

retrievalI slowly and ceremoniously accepted it, lifting it from her hand and carrying it to my mouth. As soon as I placed the orb into my mouth—it appeared to be about the size of a billiard ball but with no noticeable densely material mass—I felt that lightning shooting once more throughout my being. This is a frequent experience when I encounter power beings and enter into an energetic continuum with them. But this was probably the most beautiful intense electrocution I had ever experienced. It shot throughout my whole physical body and soon I felt it shooting throughout my etheric, astral, and mental bodies and well. After a good thirty or forty seconds of this spirit energy charging through my being, I saw the orb slowly pass down through my esophagus, my stomach, and then take its place in the hollow pit in my Third Chakra, just below my sternum. It fit itself perfectly into this chamber and then its glow intensified and flowed throughout the various levels of my body, from physical to causal.

Turehu, now standing directly in front of me, then placed her hands on my shoulders and looked me square in the eyes.

“You are whole now, Gabriel. You are once more reunited with your soul essence. Over time you will come to learn in detail how you initially lost it and why it has taken this many lifetimes for it to be returned to you. But the main point for you to recognize is that you are now whole. You are complete. And nobody else’s definition of you matters unless it fits with the truth of yourself that you know in your very being. You now know what is true for you, what is your very own truth.

“This is why the traditional journeying posture would not work for you. That posture and the definitions that go along with it are appropriate for some shamans. But your own version of shamanism is growing out of your very being. That is the only appropriate method and definition for you—the one that comes from your connection to your Higher Self. This, in part, is what it means to be whole, to be complete.”

In tears I thanked her. I slowly opened my eyes and embraced a whole new Christmas Day and a whole new me.