Category Archives: Divine

Gabriel and the Angelic Intelligences

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

MONITOR ON MY CONNECTIONS WITH THE ANGEL GABRIEL

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

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

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

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

GABRIEL:      Yes.

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

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

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

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

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

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

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

Talking With Coatlicue on the Way to Quetzalcoatl

March 19, 2016

coatlicue

Coatlicue

The other morning as I awoke, I felt the urging of my High Self, Samuel, to enter into conversation. He suggested that I do my usual yoga and pranayama exercises in order to warm up and clear my systems, which I did. Then as I entered into my post-pranayama meditation and communication stream, Samuel told me that if I wished to, he would arrange for me to speak with Coatlicue. And, of course, I said, “Yes!”

Some of what we discussed remains a bit blurry at this point, but the gist of her message was that if I chose to do so, I could continue Gloria Anzaldúa’s project beyond the point where she unfortunately left off at the time of her death in 2004. I’ve been getting a similar message from various spirit sources for some time now, but up to this point I was clueless concerning what exactly this might mean. Beyond that, I feel a bit daunted at the prospect of putting myself in her shoes and continuing her journey in this way. I can’t imagine such a process going unchallenged, yet I do feel that the calling is legitimate and important.

What I learned from Coatlicue was that Gloria had gone quite far in overcoming the Shadow-Beast stage of her initial confrontation with Coatlicue when she began work on the project of “putting Coyolxauqui together again.” What this means, in short, is that at a certain point in her liberation project Gloria had begun to identify with Coyolxauqui, the daughter of Coatlicue. As the story goes, while Coatlicue was pregnant with Huitzilopochtli—the Aztec Sun-God of War—Coyolxauqui recognized that her brother-in-utero was destined to bring about the end of the feminine world order up to that point. Huitzilopochtli would bring around a patriarchal military order that would lead to untold death and destruction. And such certainly seems to be the result of Huitzilopochtli’s reign, which is just now at a critical crossroads.

coyolxauhqui

Coyolxauhqui

Upon recognizing Coyolxauhqui’s fratricidal (and consequently matricidal) intentions to murder her brother in utero to prevent such a drastic outcome and overthrow of the world order, Huitzilopochtli caused his own premature birth, leaping from the womb of Coatlicue and dismembering and beheading his sister Coyolxauqui, tossing her head into the heavens where it now reigns as our moon. From this tale of cosmic sibling rivalry Anzaldúa put together a restorative project of putting Coyolxauhqui together again and bringing about a new, reborn feminine source of power (the rebirth of the feminine that many see as the primary quality of the shift from the Age of Pisces to the Age of Aquarius).

 

So far, so good. But what Coatlicue then suggested to me was that this restoration or remembering of Coyolxauqui was a very important but ultimately transitional process of social healing. The “Rebirth of the Feminine” that one might imagine as the consequence of “putting Coyolxauhqui back together” is a restorative moment paving the way for the unification of the masculine and the feminine. This bisexual unification should be the ultimate goal for today’s spiritual activists. And the figure best prepared to stand in as the representative of such a project is not Coyolxauhqui but Quetzalcoatl.

 

Hitzilopochtli

Hitzilopochtli

My job, then, is to present Gloria’s Coatlicue-Huitzilopochtli-Coyolxauhqui in as much detail as possible, highlighting the cosmic logic behind this family drama, and then to develop in as much detail and clarity as possible what the new reign of Quetzalcoatl might look like. Quetzalcoatl is the best figure for such a cosmic-social transformation because He/She represents the manifestation of the cosmic unification of the masculine and the feminine as well as all other logics of social polarity. Being the dragon figure, the winged serpent whose home is both the Heavens and the Earth, Quetzalcoatl represents the next stage of healing cosmic consciousness, the Yin-Yang fusion of all oppositional factions into a movement of planetary liberation.

So this is what I plan to do as I move forward in this development of Anzaldúa’s project of healing the cosmic Self. This is the next moment on the path of cosmic bridging that Gloria sought throughout the last decade of her life.

Quetzalcoatl

Quetzalcoatl

Spring Equinox with Quetzalcoatl

March 20, 2016 — By Gabriel Hartley

I woke up around 4:30 this morning and was immediately bathing in the rush of excitement from my recent revelations concerning the role of Quetzalcoatl in this Age of Transition. After tossing and turning for about a half hour, I finally got up and did my yoga and pranayama exercises in order to be primed for the communication session I knew was about to unfold. And as I had intuited, as I dropped deeper and deeper into the other-worldly swoon of my pranayama sequence, I was contacted by Quetzalcoatl.

Quetzalcoatl_1

This communicative event began with very intense and releasing energy rushes that surged throughout my body. My entire being was being flushed and primed for this influx of new energy, and every cell in my body was scintillating. Then, after simple welcoming (warming up) words, Quetzalcoatl began speaking in a more directed manner as He-She led me through this introduction.

He-She first drew my attention to the rising sun (which still at this point at 6:51 A.M. has not really begun to light up the Eastern horizon—although it is very cloudy here in Southeastern Ohio this morning). I mentioned that I was facing westward, and He-She told me that I could draw my attention to that which lies behind me just as well as anything lying before me. In fact, He-She continued, this reversed direction of attention was perfect for the message I was receiving. And that message concerns the New Dawn of Quetzalcoatl.

Dawn

For over a century now we have known that we are in a New Age of transition and growth. We are passing from one major period of planetary development—the Age of Pisces—into the New Age of Aquarius. And the herald of this New Dawn is Quetzalcoatl, the figure who embodies opposites. Quetzalcoatl, after all, is the feathered serpent. As feathered, He-She embodies the energy of the Bird Kingdom, the Bird Tribes as they soar through the heavens. As serpent, He-She embodies our chthonic relationship to Coatlicue, the serpent woman, our Earth Mother who is also the Mother of our deep awakening as we pass through the confrontation with our Shadow Self in the Underworld. In this way He-She embodies the dragon aspect of our being. Quetzalcoatl embodies all primary opposition: Light-Dark, Male-Female, Heavens-Earth, Black-White, Night-Day, and so—significantly—the Dawn of the New Day.

This New Day is the day of alignment, balance, reconciliation, and unity. The various systems of opposition that have kept us prisoners in a battle of differences are breaking down as the Planetary Soul learns to synthesize these oppositions into unities. This alchemical unity of opposites provides us with a new energy that can drive us into the future and take us out of our Illusion of Separation as we enter into this consciousness of cosmic unity. This is the New Dawn of Quetzalcoatl.

dragonhead

He-She then reminded me that today is the Spring Equinox, the day of Balance in the annual transition from Winter to Summer. This is the season of rebirth, of Easter, of renewal and hope. How appropriate, He-She exclaimed, that you make my acquaintance on such a propitious day just at the moment when the new day is dawning!

So I welcome this new year of growth and higher consciousness in this new relationship I have been welcomed into with Quetzalcoatl.

THE MANATAKA LESSONS ON THE CAUSAL PLANE

By Gabriel Hartley

October 5-7, 2015

Last Tuesday night (September 30, given that it was after midnight) and again this Tuesday night (October 7) I was awoken at about 3 a.m. and spent a little time tossing and turning in bed before I decided to get up and converse with the spirits who woke me up. I went into the yoga room, sat on my meditation cushions, and did my tuning-in Pranayama, what I call the Kyy Breath. Almost instantaneously I saw and felt the presence of some new beings whom I had never consciously met before. So after grounding myself in the Golden Light of Grace and the Highest Good of All Beings, I joined them in conversation.

FORGING UNITY AMONG THE BODIES AND PLANES OF EXISTENCE

As usual in these kinds of spirit encounters, I felt the electrical charge of the merging of our Mental Bodies. Yet with these beings that charge was many times more powerful than my normal experience. And in many ways this experience itself was the content as well as the effect of their message to me.

They began by having me focus on the intensity of this super-charged connection, relaxing as it surged throughout every fiber of my body—or, more appropriately, bodies. For my physical body was not the source of these feelings but simply the last layer of resonance. What I quickly learned was that in this moment my Physical, Etheric, Astral, Mental, and Causal Bodies were simultaneously engaged in this charged merger of their bodies with mine. And this experience of my Causal Body, which to my memory was the first time ever for me on a conscious level in this lifetime, became the focus of the entire message.

image002Before going into more detail about these body mergers and charges, however, I thought it important to find out who they were and what their intentions were. When I asked, they immediately told me that they were known as the Manataka and—as many other a being has done—told me that I could look them up later on Google if I wished to, but I might not find much there.

I should mention here that I was receiving a lot of this information through various means other than through conscious verbal telepathic communication (although there was plenty of that, too). Much of what I “heard” or “saw” was presented to me in energetic bundles. I can only compare these bundles to warm, almost-molten balls of wax that carried immense amounts of information being released as the wax balls melted into my energy body and then spread throughout my other bodies. I realized then that the electric sensations I had felt during our Mental Body mergers were themselves transfers of dense charges of information. In other words, while I could actually “hear” them in their telepathic linguistic gestures, at least ten times as much information was simultaneously “melting” into my system.

I then came to understand through means that I cannot describe that they were beings who in part are associated with the North American continent’s river systems. I could see them hovering like a spirit fog just feet above the Missouri River as it winds its way through the state of Missouri on its way to the Mississippi River. I asked them if they were responsible for the flow of traffic in and over these river systems and they said yes, but not in the exclusive way that that might sound. In other words, they are not the only ones responsible for such traffic and at the same time they are responsible for far more than simply river traffic. In fact, they oversee the coordination of the efforts of other classes of beings who themselves oversee the atmosphere (such as the Matakin), the subterranean realms (such as the Kachinas), and the surface of the planet itself. In some way that I don’t yet understand, their work as conductors of all of these strands of energy and information takes place primarily through the energetic streams of the rivers, and especially through the river vortex systems located at all conjunctions of other rivers and streams.

After telling me about their relationship to the energetic expressions of the planet’s geographical systems (such as rivers, underground channels, atmospheric passages, and much more), the Manataka then turned my attention to my own bodies. They explained that there is an important parallel structure that marks both the planetary and the individual system of bodies. In other words, the question of proper alignment of Mental to Astral to Etheric to Physical Bodies involves the relationship between individual beings and the planetary being at large. If humans are out of alignment, to a certain extent so is the planet.

RISING INTO THE CAUSAL PLANE

After letting this parallel between human and planetary bodies sink into my consciousness, they began demonstrating this individual-planetary alignment by having me focus my attention simultaneously on the physical plane of the planet and the physical plane of my own body. I could feel in my own body the physical flows that they were engaging the planet; I could feel in my own energy body the etheric flows that they were engaging the planet; I could feel in my own astral body the astral flows that they were engaging the planet; and I could feel in my own mental body the mental flows that they were engaging the planet. And, most importantly, my conscious bodily experience of these individual/planetary alignments was in itself the synchronization of my own causal body and the causal body of the planet. This conscious experiential harmony of individual and planetary bodies is itself the causal body. In other words, the causal body involves the recognition from a higher plane of conscious experience the total integration of the part-to-whole expression of the planet as experienced, for example, through us (as through any being who arrives at such a higher level of consciousness).

At this point I realized that before now I had had no real idea what the term “causal” might refer to. I simply understood it as a higher, more-rarefied level of energetic and conscious existence—which it is—but I had no idea how this higher level might come into being as an object of conscious understanding through this totalizing kind of energetic alignment. Now I knew the reality of this concept through my own deepest experience, which is what real knowledge is anyway. Abstract concepts are important way stations, but they do not rise one up onto a true plane of knowledge until they become concrete experiential concepts. In this way, G.W.F. Hegel was right on target in his Phenomenology of Spirit in his description of the dialectical process mocing from the Abstract to the Concrete.

The Manataka then drew my attention to the fact that this unifying multi-body energetic experience they had led me through was in fact a very important aligning exercise for humans to practice on a daily basis. With this totalizing causal encompassing relationship of bodies in mind, any physical activity could function as the vehicle for allowing this causal alignment to ground itself in all of our bodies. Qi gong, yoga, t’ai chi, hiking, swimming, and so on, when engaged from such a unifying perspective, each become a “proper” physical vehicle for manifesting the causal body in our conscious experience. And one very important end result is that through such multi-body exercises, we clear all of our various bodies of harmful energetic blockages. This is what disease is after all—an energetic block; and healing is the process of freeing this blocked energy back into its proper flow and circulation. The conclusion the Manataka left me with last week was that it is crucial that we keep all of our bodily, planetary, and cosmic circulatory, emanatory, and receptive channels cleared by engaging them on a daily basis.

As for the physical body, their suggestion was that we be sure to maintain a practice that includes bodily, respiratory, and mental exercises. In this way, we prevent systemic blockages of many different kinds and maintain the energetic equilibrium we were designed to engage.

THE MAHADEVAS AND THE YOGIC PLANE

mahadevas

Image by Duane Carpenter

Last night, as the Manataka reiterated last week’s lesson for me, I learned that these beings are a class of Mahadevas, that is, a higher grade of devas, whose primary role is that of coordinator or conductor of the activities of all other beings in relation to the Causal Body of the planetary being. They suggested that they operate on the Buddhic Plane, but that for the moment I should continue to focus on the Causal Plane at this point in my conscious development and alignment.

The Manataka, I learned, are in league with the particular class of Elves who function as the overseers of planetary portals and with whom I have been working since my first night in our house three summers ago. In fact, last night’s “communicative event” began with the Elves making initial contact with me, confirming and validating the information I had received last week so that I could relax a bit more and take in the information I was about to receive on this night without the paranoiac blockages that rightly arise when I am not sure of the nature and intentions of the beings I am interacting with. Then the elves cleared the Elfin Portal of any encumbrances or distorting beings so that I could maintain a clear channel to the Manataka.

One further crucial element of the lesson for last night was my recognition that it can be helpful to see the Causal Plane as equivalent to what could be called the Yogic Plane. In this sense, the causal plane stages the conscious unity of the host of bodies I have been referring to here. And this higher mode of union is, after all, what the term yoga refers to. As such, the causal body itself serves as a portal bridging the lower and higher realms of being. The causal body is the hinge-point, the gateway through which we can pass as the causal body wraps all elements of the lower bodies into one yogic field staging our lift-off into the higher spheres of consciousness.

AFTERWORD

Following their advice, I did look the Manataka up on Google. I have found references to work done by others related to Manataka as a place name: the Place of Peace, the Sacred Mountain, and Valley of the Vapors. [See, for example, https://www.youtube.com/watch?v=V1lKmmepoFA.] I have not had the chance as yet to work through this material and meditate on what if any direct connections I might find between these beings who identify themselves as the Manataka to me and this Sacred Mountain revealed to Lee Standing Bear Moore. I leave that for future exploration.

I have found, however, that everything the Manataka have told me is verified in many places on the internet. Again, I do not have the time as yet to lay these connections out other than to say that these finds through Google are very satisfying.

I welcome any comments and anecdotes that might clarify, strengthen, and expand upon the information I have received thus far. Thank you.

And thanks to the Manataka.

 

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: http://advances.sciencemag.org/content/1/5/e1400253

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 www.tomkenyon.com and click on Contact.

©2015 Tom Kenyon All Rights Reserved www.tomkenyon.com
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.

LUNA’S CONCERT OF COSMIC RELATIONALITY

June 4, 2015

By Gabriel Hartley

luna

Last night I was once again woken up at 3:30 A.M. This has been the case for years now, but this trend has been especially strong during the past two weeks. During this period, when I awaken I have the clear sense that some entity or another has deliberately woken me up in order to communicate with me, and usually I have a clear idea of who it is. But last night I was picking up a swirl of several different possible communicators with no real feel for who among this company might have woken me up. So given that by this point I was wide awake, I decided just to get up and start doing my tuning-in exercises until things got clearer.

As I walked into our yoga room I couldn’t help noticing how bright the moonlight was coming in through the window and glass door, so I went up to the door and looked out at the moon. The moon, having been full the night before, was dazzlingly beautiful. I immediately felt much happier at being awoken and greeted the moon by saying, “Hi, Luna!” Luna instantly responded with her typical “Hello, Gabriel,” and I instantly knew that she had been the one who had awoken me in the first place.

After gazing through the cloudy glass for a few minutes, I heard her suggest that I step out onto the upstairs deck to look at her directly, so I did. The difference was amazing. I stood there in awe, bathed in the moonlight and the beautiful night sounds of crickets and other animals. After a moment or two, realizing that I should be getting cold standing out in the crisp night air in my bare feet, sweatpants, and T-shirt, I thought for a second that I should go back inside. But Luna suggested that I stay outside with her. “Just notice,” she argued, “how pleasurable the cold night air feels against your skin when you stop worrying about discomfort. Such discomfort is simply an idea, an expectation that comes between you and your direct experience. Now just imagine that this cold air feels just as comforting as warm sunlight.”

Surprisingly, I immediately felt a warm blush throughout my skin and realized that she was right. This air still felt cold, but such a rich tactile relationship with the night air now felt comforting, even delicious in an unexpected way. So I let the cold sweep me away into a delirious swoon as I continued to gaze up at Luna’s brilliance. “How often,” I wondered, “do we deny ourselves such rich experiences simply because our ideas predetermine us to expect discomfort?”

As I let myself sink into this tactile swoon, I realized that this was a fleshly equivalent to the sense of being bathed in the beauty of the moon’s light. The glow on all of the world before me now enveloped me in its beauty. Soon I felt the soundscape draw me into just this same warm enveloping flow, and I began to feel utterly ecstatic in this bath of cold air, bright light, and rich sound. My entire bodily sensorium was aglow.

Among the night sounds I could pick out the splashing of animals in the creek just a hundred feet away, the slight breeze rustling in the trees, the insects, the night birds, and the distant coyotes.

Then I noticed the fireflies. There were just a few, maybe four or five covering the two or three acres I could see between me and the deep woods. The fireflies stood out in their glow against the already glowing landscape, and they appeared to be lighting up in some mysteriously choreographed pattern, a form of light music playing itself out before me in the moonlight.

Then I noticed spots of light glowing from the leaves of the apple tree just twenty feet or so in front of me. I thought this was some kind of optical illusion at first, but I soon realized that the tree was in fact lighting up before me as though a string of subtle Christmas lights was slowly glowing into brightness.

And only then did I begin to see the etheric swirl of the ring of elves that were dancing their gay circle dance in the light of the moon, drawing me into their dancing energetic flow. The spirits of the sky began swirling above, the water fairies sparkling and singing in the creeks surrounding the property, the Kachinas on the ridgetop softly chanting a solemn tune, and then Luna addressed me once more:

“See what miracles open up before you when you open yourself up to their possibility! Just such a miraculous opening awaits you at Serpent Mound, where you soon will be introduced to a new class of beings whom you have not yet met.”

By this point I was completely at one with everything in the universe, everything participating in this great cosmic moonlit dance and song. And Luna continued:

“This feeling of cosmic connection is your birth right. This is your human connection to All That Is. This is your path on this beautiful planet in this beautiful solar system. You are drawn into the Earth’s rhythms just as I myself am drawn into her gravitational field, and just as I influence Gaia’s own energetic flows in return. Each thing that exists has its own gravitational force that draws all things into relation with it, just as everything else draws it into the complete array of cosmic relations. The light and the dark, the positive and the negative, the warm and the cold—all are complementary moments in this cosmic dance, this ecstatic chorus as the universe flows into unity. You are a relational being, active and acted upon in a mutual energetic swoon of the cosmos. This is your birthright and your reason for being. Blessed are you, and blessed are all beings in this divine and infinite cosmos. Sleep well and remember this night always.”

moonlight

Image Source #1: http://foro.fonditos.com/luna-llena-por-publicar-100-t69032.html

Image Source #2: http://feelgrafix.com/data_images/out/12/855162-moonlight-wallpaper.jpg

Discipline—Teachings from Callador, Elfin Representative

May 20, 2015

[The following words from Callador were channeled by Gabriel Hartley following a middle-of-the-night instruction.]

chakra fireThere are times when you feel as though all of the progress you have made over the years has suddenly gone and disappeared. These can be times of despair, when you feel the backslide, as they say, “from Grace to Perdition.” But despair not. The light of the Divine ever shines within you and is available at a moment’s notice.

What many beings forget from time to time is that all beings go through cycles of ebb and flow, of high and low, of light and dark, of flame and spark. But the tiniest spark is simply a glimmer of the eternal flame that warms and enlightens your being.

The key at such moments of despair is to remember your discipline. Now the word discipline tends to conjure up images of austerity and self-flagellation. But discipline is simply a return to source. Discipline is the reassurance that once you regain your focus, your previous progress rises up in an instant and glows before the world.

As a concrete and practical example of what discipline means for you, you have your own particular set of practices that help to orient you and get you in the spirit, so to speak. For instance, you might have a warm-up practice of breathing exercises (pranayamas) that help to open up your chakra system and your visionary capabilities and allow you to enter into your usual meditative and visionary state. In your case in particular, Gabriel, you have been given the Kyy Breath pranayama practice, and this has proven to work wonders for you and Anna as you enter into your usual visionary states.

On a practical level, then, what I mean by discipline is returning to the practices that help you return to source. You need no painful or tedious Spartan regime unless such a regime suits your needs and your temperament. You simply need to do what always works well. Even at your lowest moments, the simple act of breathing in or chanting or visualizing is all that is necessary to clear the blocks and to allow you to open up once more.

More often than not such blocks are simply intellectual concepts and fears. “Oh Lord, I am not worthy!” These despairing concepts emanate from those aspects of yourself that are most unstable or uncomfortable with changes in your psychic status quo. But the simplest way to take control over your psychic status quo is to return to your source, return to your rejuvenating practice, return to your discipline.

A guide to a deeper understanding of the notion of discipline comes from meditating on the word’s etymology. What are the roots and source concepts that inhere in the term? While the medieval Christian uses of the term involved connotations of chastisement, suffering, and punishment, you will see that the Latin sense of the term referred to instruction, learning, and knowledge.

The root of the word is disciple, and this sense is much closer to what I have in mind. The Latin discipulus means “pupil, student, follower,” from discere, to learn. And notice the words’ resonances with the term discern. Through this resonance discipline comes from disciple, the student capable of discernment, the capacity of being able to distinguish the rays of connection and separation in a moment of perception.

etymologySo discipline is simply the act of entering into the bodily, intellectual, and spiritual mood necessary for the igniting of chakra fires capable of illuminating the objects of our visionary experiences. And once one enters into such a state, all despair and doubts vanish.

In Heidegger’s Temple

By Gabriel Hartley

templeNOTE: This piece is a bit more academic than my usual blog posts, given that this is my draft for a roundtable presentation at Ohio University in October 2014.

I do not yet know whether and how this essay will figure in my writing projects, although I imagine it will. I am here taking advantage of this chance to present these ideas and experiences to you in order for me to come to terms with them. Even so, I consider this to be some of the most important writing I have ever done, for in it I use the essay form in its root sense as a mode of trying to articulate things that remain suggestive but relatively inarticulate in my own head and heart. In a sense that I hope will become clear as I continue, I see this essay itself as a temple of sorts—a space brought into being by a certain dwelling in the world that steps back and lets things simply be as they be, shine as they are.

Dwelling in the Works of Heidegger

Perhaps the primary thing that I am trying to bring to fruition in this essay is a crucial aspect of my reading experience in the works of Heidegger: my sense that I am intuiting on a primal, familiar, interactive level the things that Heidegger brings into being through his writings. I have always had a sense that I am entering into an experiential or phenomenological space that Heidegger opens up and that I somehow occupy that space with him. In fact, I often feel as though I always occupy these spaces, and have done so for many lifetimes, even when I read a work of his for the “first” time. There is a sense in which I am there in his works, watching the world glow in increasing clarity as I pass from word to word and sentence to sentence. There is a very real sense in which the world that Heidegger discloses is a world I am integrally familiar with and which I know intimately from the inside. And this feeling happens most intensely when I enter into Heidegger’s temple.

I am speaking, of course, of Heidegger’s description of what he calls the temple-work in his essay “The Origin of the Work of Art.” What I have realized over the years is that when I read this description, I enter into the building of sacred space that he describes as the mode of dwelling that gives place to the temple, the sacred site—in this case, the Greek temple, where neither Heidegger nor I have ever been in this lifetime. [I was later alerted to the publication of Heidegger’s travel journals in which he gives accounts of journeys to the Greek temples very late in his life—long after he had written the material I am discussing here.] And given my work with sacred sites around the globe during the past three years especially, I now see that the building of the Greek temple that Heidegger enacts in his “Origin” essay is true to my own experience and understanding of the building of sacred space.

In other words, in this essay I hope to begin my in-depth exploration of a certain mode of attention or apprehension that Heidegger models in his writings that I will impertinently characterize as mystical, visionary, or shamanic—although none of these words in their usual understanding does justice to the experience I am pointing to. And rather than appropriate the customary dualism in the West that separates the mystical from the scientific—an opposition that itself falls prey to the very objectifying aspect of Western thought that Heidegger seeks to uncover and move beyond—I hope to enter into a mode of engagement that allows for the things and experiences we encounter to appear to us in a more open spirit than the typical Western mode of comprehension. I will characterize that western mode as an attempt to dominate all that we encounter by imagining all things as mere passive objects for our imperial vision—our attempt to see into the heart of things in such a way as to render everything as a discrete, determinate object. I will characterize Heidegger’s mode of thinking, alternatively, as an attempt to let all things be as they might be without attempting to determine the grounds of that being ahead of time. This is a shift from “Let me see” to “Let it be.” And this openness to the genuine essence of Being as it unfolds into or withdraws from our interaction, I suggest, allows for a more sustainable foundation for human behavior in the more-than-human world. And I will explore Heidegger’s description of the temple-work of the Greek temple as a privileged scene allowing us a glimpse into the dynamics of this mode of letting be. In this example, Heidegger offers a sense of what might be involved in the shift from what he calls ordinary consciousness to what I would call, perhaps inappropriately, superconsciousness.

Heidegger’s Description of the Greek Temple-Work

I present two paragraphs from “The Origin of the Work of Art” concerning the Greek temple here before working through this passage afterwards in detail:

[L]et us select a work that cannot be ranked as representational [darstellenden] art.

A building, a Greek temple, portrays [bildet . . . ab] nothing. It simply stands there in the middle of a rock-cleft valley. The building encloses the figure of the god, and in this concealment [Verbergung] lets it stand out [hinausstehen] into the holy precinct through the open portico. By means of the temple, the god is present in the temple. This presence of the god is in itself the extension and delimitation of the precinct as a holy precinct. The temple and its precinct, however, do not fade away into the indefinite. It is the temple-work that first fits together [fügt] and at the same time gathers around itself the unity of those paths and relations in which birth and death, disaster and blessing, victory and disgrace, endurance and decline acquire the shape [die Gestalt] of destiny for human being. The all-governing expanse of this open relational context is the world of historical people. Only from and in this expanse does the nation first return to itself for the fulfillment of its vocation [Bestimmung].

Standing there, the building rests on rocky ground. This resting of the work draws up out of the rock the mystery [das Dunkle] of the rock’s clumsy yet spontaneous support. Standing there, the building holds its ground against the storm raging above it and so first makes the storm itself manifest in its violence. The luster and gleam of the stone, though itself apparently glowing only by the grace of the sun, yet first brings to light the light of the day, the breadth of the sky, the darkness of the night. The temple’s firm towering makes visible the invisible space of air. The steadfastness of the work contrasts with the surge of the surf, and its own repose brings out the raging of the sea. Tree and grass, eagle and bull, snake and cricket first enter into their distinctive shapes and thus come to appear as what they are. The Greeks early called this emerging and arising in itself and in all things physis. It clears and illuminates, also, that on which and in which man bases his dwelling. We call this ground earth. What this word says is not to be associated with the idea [Vorstellung] of a mass of matter deposited somewhere, or with the merely astronomical idea of a planet. Earth is that whence the arising brings back and shelters everything that arises without violation. In the things that arise, earth is present as the sheltering agent. (“Origin” 41-42)

So let me begin walking through this temple passage line by line. To begin: “[L]et us select a work that cannot be ranked as representational [darstellenden] art.” The key to all of Heidegger’s work is seeing this move beyond or outside of representational thinking. “Representation” here is the translation of darstellen, the typical term in reference to artistic representation. It suggests an aesthetic staging before an audience, a putting-on-view for viewing and appreciation. The problem with artistic dependence on the notion of darstellen lies in its root, stellen, which makes it kin to the even more disturbing tendency in Western culture to emphasize another form of representation—vorstellen. For Heidegger, as can be seen throughout his works, the whole problem behind Western Metaphysics since Plato and Aristotle, but especially since Descartes, is the question of the German verb stellen, which means to place, to position.

This positioning (or positing) is the fundamental activity and perspective behind all traditional Western thought and still dominates today. It implies the act of placing an object before a subject in order to lay it out for inspection. This is a kind of mastery, objectification, and exploitation, as Heidegger explains in several places. Vorstellen, in particular, is the dominant sense here, where we “represent” an object by “presenting” it to ourselves on the lab table or the cutting board. “Vor” means “before” in its spatial sense as in “lying there before you.” Vor-stellen, then, is a positioning something before yourself in order to submit it to your analytical gaze, so that you can find out “what it is” (the key question for metaphysics). We, as good Westerners, want to know what an entity (Seiend) is. In the process we blind ourselves to the fact that we have not yet asked what its Being (Sein) is, the way it presences, the way it shines forth, as in Heidegger’s turn to the Greek word “physis” as the self-emergence of entities in nature.

With the temple, then, and unlike his famous example of Van Gogh’s painting of shoes, Heidegger here deliberately turns to an example of a work of art that is in no way representational (either in terms of darstellen or vorstellen). “A building, a Greek temple, portrays [bildet . . . ab] nothing. It simply stands there in the middle of a rock-cleft valley.” This work of art is not trying to stand in for something else but simply to stand there in our vicinity. This example immediately defuses our Western tendency to read art as symbolic and instead forces us to enter into a different kind of relationship with the work. It forces us to step back in order to stand there with it in the rock cleft valley and to attend to other events rather than representation. And this, I suggest, is the first move in opening us up in our relationship to things in the world in that we must let go of our metaphysical desire to define the thing (the work of art) and instead simply let it stand there and be what it is as it is.

But what is the temple, as a temple, doing there in the rock-cleft valley? “The building encloses the figure of the god, and in this concealment [Verbergung] lets it stand out into the holy precinct through the open portico.” This artwork is also a temple, after all, so by definition it has a relationship of some kind to the gods. But curiously the temple does not make the god appear but instead, in its enclosing aspect, allows for the concealment of the god—a concealment that itself allows the god to stand out in its very concealment, its absence, an absence that makes the god all the more present, to stand out all the more as the being whose absence is now present and emanating from out of the holy precinct into the world beyond through the open portico. The temple creates the space of the sacred by consecrating this otherwise undefined plot of rock-cleft landscape. “By means of the temple, the god is present in the temple.”

What Heidegger offers here is a shift away from representational concepts of art to what could be called a performative participation in the art-work—performative in the sense of bringing to presence for us the presence of the gods. The gods are not here thought of as already-present subject matter for art, which the artist then re-presents, but rather the end result of the bringing into presence that the art-work is as it clears the space for the presencing of the gods. Nor is this space itself merely some calculable plot of land that in its emptiness becomes available to such presencing. This space itself is created as the space of presencing by the temple-work. Presumably raw calculable space is thereby transfigured into a sacred place. Now, then, this “presence of the god is in itself the extension and delimitation of the precinct as a holy precinct. The temple and its precinct, however, do not fade away into the indefinite.” In other words, the sacred space opened up by the temple does not disappear once the gods arise within it; the gods are able to arise as the result of this opening up of the space of their possibility as a feature of this space. And as a result of this holy transfiguration, the nature of human being, this newly illuminated human world, can then present itself within this divine matrix in its historical context:

It is the temple-work that first fits together [fügt] and at the same time gathers around itself the unity of those paths and relations in which birth and death, disaster and blessing, victory and disgrace, endurance and decline acquire the shape [die Gestalt] of destiny for human being. The all-governing expanse of this open relational context is the world of historical people. Only from and in this expanse does the nation first return to itself for the fulfillment of its vocation [Bestimmung].

But the divine-human aspects of the temple-work in no way exhaust the nature of the experience of this opened space. If the meditations made possible in the first paragraph of our passage led us to a sacramental engagement with the unfolding of what Heidegger has referred to as the world, the next paragraph leads us to an equally unfamiliar yet infinitely suggestive recasting of our relationship to what he calls earth. For the temple located in the rock-cleft valley draws our attention to the grounding nature of the earth as well. It allows us, in other words, to enter into a sacred relationship to the earth. Again, I will work out these implications as I work my way through the second paragraph of our passage.

To begin: “Standing there, the building rests on rocky ground. This resting of the work draws up out of the rock the mystery [das Dunkle] of the rock’s clumsy yet spontaneous support.” As he says in a later passage, in this temple-work the rock is not used up but is instead set forth in the clearing of truth. Here we see how the work “draws up out of the rock” the mystery or opaqueness of its support. The stone from out of which the temple is built is in an active and spontaneous rapport with the stone upon which it is placed. Through the space opened up by the work we are able to encounter a dimension of the rockiness of rock that we rarely experience in daily practical activity. But we do not in our aesthetic dreaminess imagine such a drawing up and out of mystery; the work itself sets such a reciprocal relationship in motion as it sets forth [Herstellung] the integrity of the rock. And the integrity of the environment as a whole: The violence of the storm, the light of day, the breadth of the sky, the darkness of the night, the invisible space of air, the surge of the surf, the raging of the sea, the distinctive shapes of the plant and animal life in this natural surrounding: all “thus come to appear as what they are” because of the standing temple’s stability, luster, firm towering, steadfastness, and repose. In short, all that is around us enters into the manifest nature of the truth—the unconcealment—of its being by way of the work.

“The Greeks,” Heidegger writes, “early called this emerging and arising in itself and in all things physis.” (I will have reason to return to this notion of physis or primal emergence later.) Physis “clears and illuminates, also, that on which and in which man bases his dwelling.” For Heidegger, the notion of dwelling captures the essential nature of human being, as he explains in this passage from his essay “Building Dwelling Thinking”:

[I]f we listen to what language says in the word bauen [or “building”]we hearthree things:
1. Building is really dwelling.
2. Dwelling is the manner in which mortals are on the earth.
3. Building as dwelling unfolds into the building that cultivates growing things and the building that erects buildings. (148)

Building as dwelling, in other words, engages us in primal human activities such as the cultivation of nurturing plants and the erection of buildings such as temples. Dwelling is our mode of setting things “free into [their] own presencing” (150). So to repeat: Physis “clears and illuminates, also, that on which and in which man bases his dwelling.” And, according to Heidegger, “We call this ground earth. What this word says is not to be associated with the idea [Vorstellung] of a mass of matter deposited somewhere, or with the merely astronomical idea of a planet. Earth is that whence the arising brings back and shelters everything that arises without violation. In the things that arise, earth is present as the sheltering agent” (“Origin” 41-42).

Truth Happens, or, the Performative Presencing of the Gods

One day I was trying to explain to my students at Ohio University what I refer to as the performative function of the temple-space within Heidegger’s Greek temple. These lines were the occasion for such a need: “[T]ruth does not exist in itself beforehand, somewhere among the stars, only later to descend elsewhere among beings. This is impossible for the reason alone that it is after all only the openness of beings that first affords the possibility of a somewhere and of a place filled by present beings” (61). I found myself for some unknown reason—since I do not consider myself a Christian in any recognizable sense—quoting the statement of Jesus in the Gospel of Matthew in which he says, “For where two or three are gathered together in my name, there am I in the midst of them.” I explained that on a literalist level we might imagine two or three people gathering together in Jesus’s name and then his sudden miraculous appearance to them there. But if we follow the performative logic behind this statement, what Jesus is saying is that it is the coming together in my name that is itself the manifestation of the Christ being. Christ here is the result of an action that comes to characterize that action itself. In Heidegger’s terms, just as truth “does not exist in itself beforehand, somewhere among the stars, only later to descend elsewhere among beings,” neither does Christ. The “coming together in his name” opens up the sacred space within which the gods can manifest.

Another lesser-known example from the Christian texts is in the Gospel of Thomas, saying 77, in which Jesus says, “It is I who am the light (that presides) over all. It is I who am the All: it is from me that the All has come, and to me that the All goes. Split a piece of wood: I am there. Lift a stone, and you (plural you) will find me there.” Jesus in this instance here is the particular manifestation of the All, the One whose indeterminate universality is mediated and particularized by Jesus. But again it is important not to simply read this on its most literal level, wherein Jesus claims to be the All and that therefore all (including sticks and stones) find themselves in Him and Him in themselves. The performative logic we have examined before suggests rather that it is in the splitting of the wood and in the lifting of the stone that Jesus can be found—not as a material or spiritual constituent of the stick or stone but as that communal spiritual nature that becomes manifested in plural actions guided by spiritual intention. In other words, when we lift a stone, our act of lifting makes us like the Christ Being, for in this act we recognize before we even begin that the All is in all. Our act of splitting makes us like Christ, again because such actions are carried out in the foreknowledge of the divine unity of all existence. These acts are devotional acknowledgements of this knowledge and ritual re-enactments of the moment of Creation itself. We find the Christ Being in our consecrating devotional actions, not in some external entity who blesses us for performing those actions. We are the Christ Being when we consciously and ceremonially perform such actions of re-creation.

How I Find Myself Dwelling in the Temple

As I have already expressed, the most intriguing element of my reading of Heidegger’s temple passage is that in it I find an understanding of the relationship of human activity to the manifestation of sacred space that feels very familiar to me. I am at home in that temple experience so described. In fact, I would say that my reading and teaching of this passage over and over in a very profound way prepared me for my own sacred site activity. I began to recognize that the description of the temple-work very much fit my subsequent experiences at places such as the ancient stone circle of Stonehenge, the Mesa Verde cliff dwellings with their ceremonial kivas, Serpent Mound and other ancient ceremonial mounds here in Ohio, the earthen barrows and standing stones at Avebury, and the Newgrange complex of underground structures in Ireland.

What I find as I encounter each of these sacred sites is that when I enter into the mode of consciousness that allows for the suspension of the typical Western demands for representational thinking and Metaphysical structures of causality and thinghood (demands which also inhere in traditional expressions of the dominant Western religions, as Heidegger frequently points out), I experience exactly the process of the opening up of space—a textured and energized space, in fact—that allows for the presencing of the gods and daimones of the place that Heidegger describes. The question remains, despite its ultimate irrelevance, whether Heidegger himself had such experiences.

APPENDIX

The pages that follow contain other extended sections, notes, and quotations that I will ultimately work into a much longer version of this essay. I include them for anyone wishing to see other dimensions of the story of the West that I am telling as the complement to the creation of sacred sites such as the ancient Greek temple.

The sections here include my initial overviews of sections from Heidegger’s book Parmenides, including his interpretation of the early Greek notion of truth (alētheia) as unconcealment, as well as a his explanation of the Roman translation of the Greek notions of unconcealment and concealment (alētheia and its opposite) into our contemporary notions of truth and falsity. My larger point is that this discussion of the Latin imperial translation of Greek into Roman culture helps us to understand the difficulty most readers, even sympathetic ones, have in taking Heidegger’s discussions of the opening of sacred space seriously—that is, as more than simply a poetic or nostalgic symbolic reference to the mysteries of the gods.

What is That?

Western metaphysics. What is a thing? Ordinary thinking

Hypothesis, hypokeimenon, Voraussetzung

patient on an operating table

Alētheia and Lēthē

Given that the Greek term for “truth,” alētheia, begins with the privative a- prefix, making the term negative (a-lētheia), Heidegger explores the possible senses of the root word lēthē and its relationship to the Greek notion of truth. One possible literal translation for alētheia is “non-forgetfulness,” a sense reinforced by Plato’s discussion of truth and forgetfulness in the “Myth of Er” segment of The Republic, where the River Lethe figures prominently as the cause of our forgetting the signs of truth we saw before being reborn into our current bodies. If we drink too much water while swimming across this River of Forgetfulness as we transit from the interlife plains of Er to this earthly existence, in this life we will experience a greater degree of forgetfulness of the nature of truth. But according to Heidegger, the more proper translation for capturing the original Greek sense of truth is “unconcealment” [der Unverborgenheit], where lēthē now suggests concealment and a-lētheia suggests truth as un-concealment.

In his lecture on Parmenides, Heidegger emphasizes that the “oppositional,” conflictual nature of the early Greek experience of truth. He explains that “unconcealedness is wrested from concealment” (Parmenides 17). This conflict, however, is not something that can be imagined as a struggle between humans and the barriers to truth but rather a condition internal to truth itself: “It is unclear who is struggling here and how those involved are struggling. It is important, however, to think for once this conflictual essence of truth, an essence which has been shining for 2,500 years in the faintest of all lights.” And this shining light of truth is further concealed for us in the west ever since the Roman translation of this struggle between unconcealedness and concealment into our “ordinary” opposition of “truth and falsity” (veritas et falsitas), a translation that extinguishes and flattens out the essential shining that for Heidegger is key to the early Greek notion of truth.

As I delve into the fruitful complications that Heidegger wishes for us to consider, I want to take a look at the implications of Heidegger’s description in Parmenides of these linguistic turns. For if we pay close attention to his approach to language and allow ourselves to be carried away in the movement he offers, we might find ourselves in a space of disclosure that offers us a way of imagining an alternative to our various current modern modes of imperial domination. Already above we have seen an example of Heidegger’s approach to truth (and to Being itself): “It is unclear who is struggling here and how those involved are struggling.” This lack of clarity is not the fuzzy-headedness of the subject who just needs to get his or her head clear. Truth is not subjective. But neither is it objective, for truth stands prior to the whole subject-object distinction that becomes the characteristic dualism of western thought since the Roman translation of the Greeks into Latin and the translation of concealment—the opposition inherent in unconcealedness—into falsehood. The struggle is one of truth, not for truth. Our job should not be to find truth but to let truth itself disclose itself before us.

Heidegger goes on to say the following concerning translation: “But if we translate ἀληθεία by ‘unconcealedness,’ and thereby transport ourselves into this word’s directives, then we are no longer constrained within linguistic significations but stand before an essential nexus that engages our thinking down to its very foundations” (P 26). Let’s look carefully at this expression. By translating ἀληθεία as “unconcealedness,” we “transport ourselves into this word’s directives.” Just as we are not seeking to track down truth and lay it bare in our subjective dominance, neither here are we pinning down the sense of the word but rather transporting ourselves into its own directives. Again, we are completely outside of the western subject-object duality. We open ourselves up to the opening up of the being of the word; we let it do its work on and for us. “In this way, Heidegger continues, “we hope to experience something of the primordial essence of truth in Greek thought.” We do not determine truth; we experience it—primordially. And we do so under the name of the goddess Áληθεία. We will have more to say about her later.

The Imperial Roots of Falsity

For Heidegger, key to understanding the inescapable connections between truth and domination in the modern age is the Roman translation of truth’s opposite as falsum. “The stem of the Latin word falsum (fallo)” he explains, “is ‘fall’ and is related to the Greek σφάλλω [sphallo], i.e., to overthrow, bring to a downfall, fell, make totter” (39). The power dynamics inherent in this falling become clearer in Heidegger’s elaboration: “The realm of essence decisive for the development of the Latin falsum is the one of the imperium and of the ‘imperial.’ We will take these words in their strict and original sense. Imperium means ‘command’” (40). And “command,” Heidegger continues, is the “basis of the essence of domination.” From out of this notion of command as domination comes the sense of domination as iustum (“ the ‘to-be-in-the-right’ and the ‘to have a right’”), a sense of justice very alien, Heidegger contends, to that of the Greeks. This dominating command involves a sense of superiority, a “constant surmounting of others, who are thereby the inferiors.” And in this surmounting lies the ability to oversee: “veni, vidi, vici—I came, I oversaw, and I conquered” (41). “The properly ‘great’ feature of the imperial,” then, “resides not in war but in the fallere of subterfuge as round-about action and in the pressing-into-service for domination . . . ; the falsum is treachery and deception, ‘the false.’” The imperial roots of the notion of falsity as the opposite of truth interject this scene of seeing-as-domination into the conquest of truth in general, wherein the Greek opposite of truth, not σφάλλωbut ψεῦδος (pseudos), gets lost in the shuffle of imperial conquest: “The Greek ψεῦδος, by being translated into the Latin falsum, is transported into the Roman-imperial domain of bringing to a downfall.”

What is decisive is that the Latinization occurs as a transformation of the essence of truth and Being within the essence of the Greco-Roman domain of history. This transformation is distinctive in that it remains concealed but nevertheless determines everything in advance. This transformation of the essence of truth and Being is the genuine event of history. The imperial as the mode of Being of a historical humanity is nevertheless not the basis of the essential transformation of ἀληθεία into veritas, as rectitudo, but is its consequence, and as this consequence it is in turn a possible cause and occasion for the development of the true in the sense of the correct. (42)

Despite all appearances, in other words, it is not because the Romans were imperialists that they sought a dominating definition of truth but the reverse; their dominating sense of truth became the essential ground for their approach to everything else—not simply the imposition of imperial political domination the imperial domination over all relationships: “the basic comportment of the Romans toward beings in general is governed by the rule of the imperium” (44). Through an evolutionary chain of term shifts such as adaequatio, ratio, rationalis, rectitudo, veritas, certum—prepared in advance by Plato and Aristotle’s association of ἀληθεία with ὁμοίωσις (homoiōsis or similitude, resemblance), the “entire thinking of the Occident from Plato to Nietzsche thinks in terms of this delimitation of the essence of truth as correctness. This delimitation of the essence of truth is the metaphysical concept of truth; more precisely, metaphysics receives its essence from the essence of truth thus determined” (50). And from out of this chain comes the metaphysical adherence to the notion of truth as representation. Representation (Vorstellung) becomes the mode of imperial conquest extended into all conceptual relationships between subjects and objects in the west.

QUOTATIONS

That into which the work sets itself back and which it causes to come forth in this setting back of itself we called the earth. Earth is that which comes forth and shelters. Earth, self-dependent, is effortless and untiring. Upon the earth and in it, historical man grounds his dwelling in the world. In setting up a world, the work sets forth the earth. This setting forth must be thought here in the strict sense of the word. The work moves the earth itself into the Open of a world and keeps it there. The work lets the earth be an earth. (46)

 

Ein Bauwerk, ein griechischer Tempel, bildet nichts ab. Er steht einfach da inmitten des zerklüfteten Felsentales. Das Bauwerk umschließt die Gestalt des Gottes und läßt sie in dieser Verbergung durch die offene Säulenhalle hinausstehen in
den heiligen Bezirk. Durch den Tempel west der Gott im Tempel an. Dieses Anwesen des Gottes ist in sich die Ausbreitung
und Ausgrenzung des Bezirkes als eines heiligen. Der Tempel
und sein Bezirk verschweben aber nicht in das Unbestimmte.
Das Tempelwerk fügt erst und sammelt zugleich die Einheit jener Bahnen und Bezüge um sich, in denen Geburt und Tod, Unheil und Segen, Sieg und Schmach, Ausharren und Verfall – dem Menschenwesen die Gestalt seines Geschickes gewinnen. Die waltende Weite dieser offenen Bezüge ist die Welt dieses geschichtlichen Volkes. Aus ihr und in ihr kommt es erst auf sich selbst zum Vollbringen seiner Bestimmung zurück.

Dastehend ruht das Bauwerk auf dem Felsgrund. Dies Aufruhen des Werkes holt aus dem Fels das Dunkle seines ungefügen und doch zu nichts gedrängten Tragens heraus. Dastehend hält das Bauwerk dem über es wegrasenden Sturm stand und zeigt so erst den Sturm selbst in seiner Gewalt. Der Glanz und das Leuchten des Gesteins, anscheinend selbst nur von Gnaden der Sonne, bringt doch erst das Lichte des Tages, die Weite des Himmels, die Finsternis der Nacht zum Vor- -schein. Das sichere Ragen macht den unsichtbaren Raum der Luft sichtbar. Das Unerschütterte des Werkes steht ab gegen das Wogen der Meerflut und läßt aus seiner Ruhe deren Toben erscheinen. Der Baum und das Gras, der Adler und der Stier, die Schlange und die Grille gehen erst in ihre abgehobene Gestalt ein und kommen so als das zum Vorschein, was sie sind. Dieses Herauskommen und Aufgehen selbst und im Ganzen nannten die Griechen frühzeitig die (I)”I1L~. Sie lichtet zugleich jenes, worauf und worin der Mensch sein Wohnen gründet. Wir nennen es die Erde. Von dem, was das Wort hier sagt, ist sowohl die Vorstellung einer abgelagerten Stoffmasse als auch die nur astronomische eines Planeten fernzuhalten. Die Erde ist das, wohin das Aufgehen alles Aufgehende und zwar als ein solches zurückbirgt. Im Aufgehenden west die Erde als das Bergende.

 

PASSAGES FROM “THE THING”

179

This appropriating mirror-play of the simple onefold of earth and sky, divinities and mortals, we call the world. The world presences by worlding. That means: the world’s worlding cannot be explained by anything else nor can it be fathomed [180] through any- thing else. This impossibility does not lie in the inability of our human thinking to explain and fathom in this way. Rather, the inexplicable and unfathomable character of the world’s worlding lies in this, that causes and grounds remain unsuitable for the world’s worlding. As soon as human cognition here calls for an explanation, it fails to transcend the world’s nature, and falls short of it. The human will to explain just does not reach to the simple- ness of the simple onefold of worlding. The united four are already strangled in their essential nature when we think of them only as separate realities, which are to be grounded in and explained by one another.

The unity of the fourfold is the fouring. But the fouring does not come about in such a way that it encompasses the four and only afterward is added to them as that compass. Nor does the fouring exhaust itself in this, that the four, once they are there, stand side by side singly.

The fouring, the unity of the four, presences as the appropriating mirror-play of the betrothed, each to the other in simple oneness. The fouring presences as the worlding of world. The mirror-play of world is the round dance of appropriating. Therefore, the round dance does not encompass the four like a hoop. The round dance is the ring that joins while it plays as mirroring. Appropriating, it lightens the four into the radiance of their simple oneness. Radiantly, the ring joins the four, everywhere open to the riddle of their presence. The gathered presence of the mirror-play of the world, joining in this way, is the ringing. In the ringing of the mirror-playing ring, the four nestle into their unifying presence, in which each one retains its own nature. So nestling, they join together, worlding, the world.

181 When and in what way do things appear as things? They do not appear by means of human making. But neither do they appear without the vigilance of mortals. The first step toward such vigilance is the step back from the thinking that merely represents—that is, explains—to the thinking that responds and recalls.

The step back from the one thinking to the other is no mere shift of attitude. It can never be any such thing for this reason alone: that all attitudes, including the ways in which they shift, remain committed to the precincts of representational thinking. The step back does, indeed, depart from the sphere of mere attitudes. The step back takes up its residence in a co-responding which, appealed to in the world’s being by the world’s being, answers within itself to that appeal. A mere shift of attitude is powerless to bring about the advent of the thing as thing, just as nothing that stands today as an object in the distanceless can ever be simply switched over into a thing. Nor do things as things ever come about if we merely avoid objects and recollect former objects which perhaps were once on the way to becoming things and even to actually presenting as things.

stellen = to position, to set, to place (something)

aufstellen = to set up

ausstellen = to exhibit, to display, to expose

bereitstellen = to provide, to allocate

entgegenstellen = to counterpose, to set against, to oppose

erstellen = to build; to draw up

darstellen = to represent, to depict, to portray

feststellen = to determine, to establish, to fix

Fragestellung (noun) = questioning, interrogation

herstellen = to produce, to make, to prepare, to establish

Sammelvorstellung (noun) = accumulative representation

verstellen = to shift, to block, to misplace

vorstellen = to represent (in an image or an idea), to picture (in one’s mind)

wegstellen = to put away

zurückstellen = to defer, to reserve, to put or set back

Zwischenstellung (noun) = intermediate position

 

 

Wir bedenken zunachst den Namen der Gottin ‘AA~~EdLaus, heißt die Unverborgenheit. Sicherlich wissen wir dadurch, daß wir zur Kenntnis nehmen, die sprachliche Bezeichnung fur >>Wahrheit<lacute im Griechischen >>&hfi8~ian<och, nichts vom Wesen der Wahrheit, so wenig wir uber das Pferd belehrt wer- den durch die Angabe des lateinischen >>equusccA. ber wenn wir M46~1adurch >>Unverborgenheitccubersetzen und dabei iibersetzen in die Weisungen dieses Wortes, d a m halten wir nicht mehr bei einer sprachlichen Bezeichnung, sondenl stehen vor einem Wesenszusammenhang, der unser Denken von Grund aus in Anspruch nimmt. Wir gehen den vier Weisungen nach, die uns der Name ‘Ahfi8~~inader Obersetzung >>Un- verborgenheitcc gibt. Wir erfahren so einiges uber das grie- chisch gedachte anfangliche Wesen der Wahrheit.

Zum ersten verweist die Un-verborgenheit auf Verborgenheit. Verbergung also durchwaltet das anfangliche Wesen der Wahrheit.

Zum anderen verweist die Un-verborgenheit darauf, daß sie der Verborgenheit abgerungen und mit ihr im Streit ist. Das anfangliche Wesen der Wahrheit ist streithaft. Zu fragen bleibt, was hier >>Streit<be<sagt.

Zum dritten verweist die Un-verborgenheit gemaD den vor- genannten Bestimmungen in einen Bereich von >>Gegensat- zencc, in denen >>dieWahrheitcc steht. Weil von ‘dem >>gegen- satzlichencc Wesen der Unverborgenheit aus ihr streithaftes Wesen zunachst sichtbar wird, mussen wir die Frage nach dern >>Gegensatz<ci,n dern die Wahrheit steht, eingehender bedenken. Im abendlandischen Denken wird als einziger Gegensatz zur Wahrheit die Unwahrheit in Rechnung gestellt. Die>>Unwahrheitccistgleichgesetztder>>Falschheitccd,ie,als Unrichtigkeit verstanden, das einleuchtende und aufdringliche Gegenteil zur >>Richtigkeitccbildet. Der vorwaltende

 

Kachina Visions and the Expansion of Cultural Identity

This essay of mine just came out in the latest issue of Journal of Contemporary Shamanism! Here’s a PDF copy.

hartley_kachina_visions

coverThis essay compiles several of the experiences I have recounted here in these blog pages concerning my experiences with the Kachinas who visit with me and instruct me.

Enjoy!

Gabriel

 

 

Blue Kachina Message to Humanity #1

Ground Yourself in Those Traditions and Energies That Inspire You

August 29, 2014

Heart Energy (at Glastonbury Tor)

Heart Energy (at Glastonbury Tor)

I am the Blue Kachina, and I speak to humanity now with great urgency. But this declaration of urgency is not meant to cause fear or panic; it is not meant to trigger you into various kinds of anxieties and disturbing excitements of emotion. The excitations towards which I am working, the ones I am hoping to trigger within you, are those of Joy, the excitations of Love, the excitations of the feeling of connection to something larger than yourselves—a sense that has been lost in much of the world of the present day for Humanity.

There are ultimate consequences, of course, to not heeding these suggestions, but moving forward on a path of fear allows for influences in the ways you perceive the world around you that are not necessarily helpful as you go forward and make the connections you need to make with those Beings and Entities who are here to join with you. Not all of the Beings here are here in order to help you. They are here to frustrate you. But when you begin a journey expecting frustration, then you will certainly find what you seek. If you begin a journey grounded in your own sense of Self, in your own continuity of being, your integrity of your connection with your Higher Purpose through your Higher Self, then you can rest assured that the Beings who come to you and who resonate with your own sense of well-being are the ones you are designed to speak to, the ones with whom you came back to this planet to meet with, to work with, to celebrate with, to sing with, to create joy with.

So breathe deeply, all of you Humans taking this step forward in the Path of Light, in the Path of Love, in the Path of Transcendence out of the pit of despair, out of the pit of pain and unhappiness that has characterized so much of Human Existence. For this is only one pale side, one shadow side of Humanity. There are many joys in the long train of human experience that are not recorded as distinctly as are the pains and the sorrows. But you can find those traces of joy, and you can feel their resonances as you dive into your own Heart Being.

Glastonbury Heart

Glastonbury Heart

For this is a message of the Heart, of Being within the Heart Space that makes you what you are as a Human species. And we mean this generally, for there are many different types of Humans, many different species, in fact— subspecies and so on—that go under the name of Human. But again, this is not information designed to disturb, to frighten, to cause anxiety, but instead to allow you to recognize the multiplicity of the threads, the inputs, the influences that have gone into the pool of experiences and energies that have come to be called the Human Being. And it is from this variety, this great diversity of experiences and energies that Humans can flourish with such complexity, with such color in the array of expression of the ultimate Divine principle in the Cosmos at the Heart of each of you. As you walk forward out of your Hearts, you walk forward expressing the All that Is, the One that all participates in and that all expresses. For you are all part of one larger energy, one larger principle, and each of you in your own way has your own unique, particular colorful, beautiful way of expressing the nature of this One behind All.

So I, the Blue Kachina, speak to you, all of Humanity, at this point in order to ask you to do the work that you need to do, should you feel called on this Path, this Path of the Heart that will allow you to re-engage the experiences of Divine Glory that are your birthright. The energies of the Planet, of the Universe, of the Cosmos that you have experienced in so many ways before and that now can flourish in you as you rise to recognize your true Inner Selves and move forward with the determination to allow yourself to fulfill your own Inner Being, your own Principles.

I am in no way suggesting when I use words such as “Destiny” and “Fulfillment” that you do not have choice, that you do not have free will, that you do not at every moment of your existence have a decision to make that allows you to deal with the complexity of your experience. What I am suggesting, rather, is that there is a coherent principle at the very Heart of your Being that you recognize, and that when you, in your full comfort with yourself, understand lies deep within you, deep within your Soul Path and the chain of experiences that have gone into the informing of the development of the information that makes up the Soul Journey that you are, then you can move forward with a sense of trust, with a sense of openness, with a sense of mission as you fulfill your potential. For it is Potential that we mean here in terms of Destiny. You are destined to engage with your deepest elements of Self. How that engagement culminates is very much due to the choices you make as you follow this path.

So we ask you to look to the various traditions that ground you, that allow you to clarify the energies within your Being, to seek those forces that inspire you, that are closest to your heart and that allow the greatest parts of yourselves to express themselves in the clearest way. And when you have achieved this grounding and this clarity, this sense of Self, then you are capable of engaging in the work of communicating and cooperating with the multitude of Beings that are here in their own excitement, their own fulfillment of Being as they themselves seek the Higher Development of Existence and, more specifically, of the Planetary Being—this planet you call Earth, that you call Gaia, that you call Turtle Island.

This is home. This is your space in the sky. Treat it well. Learn its resonances, and you will recognize how deeply they resonate within your own Being, your own Heart.

Go forward in peace and in confidence.

 

[This message was channeled by Gabriel Hartley in Athens, Ohio on August 29, 2014.]