Category Archives: Gabriel

The Little Disk Goddess Dream

June 6, 2017


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


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

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

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

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

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

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

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

• • •

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

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

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

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

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


Gabriel and the Angelic Intelligences

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


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

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

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

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

GABRIEL:      Yes.

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

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

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

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

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

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

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

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

March 2, 2016


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

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


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

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

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


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


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

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

The Matakin Emissaries Between the Heavens and the Earth

[The following is a transcript from an audio file recorded while driving between Nashville and Cahokia. I had attended the first day of proceedings (Thursday, September 18, 2014) at the Star Knowledge Conference at Montgomery Bell State Park about a half hour west of Nashville. On this Friday morning I was still greatly affected by the spirit energy of that gathering when the Matakin Sky Spirits began communicating with me near Princeton, Kentucky. I had first come into conscious contact with the Matakin in western Illinois on May 26, 2014, and now they were giving me more information about the role they play as emissaries and guardians of the Earth’s atmosphere.]

September 19, 2014

princeton, ky

There are no times better than this time, Gabriel. There are very few times when you would already enter into this conversation so baptized, so to speak, washed in the fluid energy of spirit that surrounds you and flows through your being. You are in an energetic circuit at this moment—

Wow! I just saw these amazing egrets in this lake I’m going over in southwestern Kentucky! I’m right outside Princeton, exit 45 on I-24. [Spirit language.] Ah, this is all so familiar! This is all an energetic line. [Spirit language.] And, not surprisingly, I’m going by a sign that says Kentucky State Penitentiary. They always put the prisons on these power lines! And they must tap into that power in some way in this mechanism of control, which I don’t fully understand—I think I don’t want to understand. I’m in denial. [Spirit talk.]

—So yes, Gabriel, you are in touch with the Matakin once more. You’re coming into the circuit, the circle. There is that 50 mile radius around the initial perimeter, but the energy strikes out from there in such amazing flows. Take it in. Experience it and ride with it, because you are riding on the fluid river energy of the continent! The Mississippi itself is one of those conduits. But that is only one. You are in the etheric plane. You are riding the etheric train of energy right now as you travel along this route. You are exactly right: this route, I-24 from Nashville into Illinois follows a major energetic line, a ley line that conducts major spirit energy, so to speak, from one point to another.

I-24 mapThis is a transit point. This is a line where spirit moves along in dimensions where time and space are no longer appropriate in terms of categories of understanding. And yet there is a literal three-dimensional base that contains this particular multidimensional energetic line. But along this line it’s a linear portal in a sense that allows for multiple pints of entry into massive, infinite, transdimensional travel.—

The lake is beautiful! The energy is so thick. And I am in this interesting state of consciousness where I am simultaneously taking in and channeling so many messages, and yet speaking in my own voice. [Spirit talk.] This is so thick! So the Matakin, I’m coming to realize, have a connection to the Kachinas. They are not identical to the Kachinas—at least the Kachinas who contact me, who are primarily the guardians, the overseers of the energetic portals from beneath the surface of the Earth. And they help, they oversee, they direct in many ways the travel of various entities along those energetic lines below the surface. But the Matakin work with them and in many senses this is a kind of joint energetic effort on a devic level where the Kachinas are working from below the subterranean levels up to the surface and the Matakin work from the atmosphere down to the surface, and in terms of surface level, it’s a sort of yin-yang relationship. The Sky Spirits and the subterranean Earth Spirits. Not that these Kachinas are solely Earth Spirits, but that is their primary relationship when it comes to human beings. [Yeshe anna hakamah hoike.] And they make use of subterranean portals and passageways that through the connection to the inner sun within the Earth allow for a kind of interdimensional travel to other universes in other planes of existence that humans can barely imagine.

The Matakin are one devic branch of the Sky Spirits who oversee these portal transit energies. They work with the extraterrestrials who come through the atmosphere—the ones who find that necessary—and the Star Beings make their way through the atmosphere to the planet. Of course, all of these beings, as are all beings, are extraterrestrial in origin. They have been working on this planet long before humans were introduced. The Matakin are emissaries. The Matakin are mediators, and they oversee the travel from the heavens to the Earth and vice versa. They are also related to the weather patterns. And so the Matakin are very concerned with the whole issue of chem trails and geoengineering through atmospheric interruption by humans. There will be a lot more for them to say about this in the future. They are laying that seed right now for me to consider.

But the Star Knowledge Conference is one of the most important gatherings wherein spirits of all kinds come together and work together in conscious relationship to the Star Beings and in conscious attention to the extraterrestrial origins of humanity.

—Wow! This is a very interesting moment in the development of humanity, for we are waking up to our extraterrestrial origins and recognizing that information provided through public media such as the X-Files television program barely scratched the surface and do so in a very limited way.

—Whoa! I just went over some big river, but I didn’t see the sign. Maybe there’s a sign here on the other end. It is—well, it says Lyon County. I’ll have to look that up. That’s quite a river. Cheshay anna hakamo hey sheyki anna hakamoah. Ah toshi anna makah. More to come.]

And here is the YouTube version of the original audio recording:

Callador, the Elfin Representative, on the Infinite Nature of the Human Being

Astral Seed Series: Entry #2 — Other Astral Seed Entries: 1, 2, 3, 4, 5

[The following is a recent transcript of a channeling I did in August with Callador, representative of the Elves on our property who are teaching us how to engage the Portal systems here.

This is one in a series of posts I was asked to put up concerning the develoment of Etheric and Astral Body development in the growth of the Human Being. For a related earlier post, see here.]

August 2013

Hello, Gabriel. This is Callador.

The initial stage of your attunement with us as we guide you on your way in understanding is your connection with us on an energetic level. What we are helping you to come to understand is that your particular sense of physical limitation is simply a concept that allows you to operate in the three-dimensional world’s account.


What the energetic attunement allows for is for you to feel a loosening up of the limits of physicality, loosening up of the limits of the body so that, in the analogy we provide you with, your basic building blocks making up these bodies more or less loosen up and start to disperse like billions of floating bubbles into the atmosphere around you, filling a larger space.

Imagine this to be the loosening up of the physical body, the sense of awareness of the boundaries of the physical body, so that you can expand out as if there are no limits to who you are. Once we have allowed you to stretch through the limits of your Etheric bodies, then we will take you on to the Astral level so you can feel the limits of your Astral existence. This for many people is very hard, which is, of course, why we help you with it. Then ultimately we will move on to the Mental body.

Each of these bodies is important for the experience of the portals. Each of these has its own dimensions, its own experiential realm of understanding, and it is through these bodies that you become more and more knowledgeable, more and more acquainted with the dimensions of the portals as you become more familiar with the more local, let us say, dimensions of the portals, and what this means for you in your Physical, Etheric, Astral, and Mental bodies.

We will then invite you to explore the dimensions of the portals themselves. You will be meeting the various beings with whom you can only communicate on the level of these bodies. We are capable of communicating through all of them, as you are yourselves. We have not chosen to communicate with you on a physical level because that tends to be fairly disturbing and, in the end, unnecessary for our present purposes. We do not yet see a need for such material manifestation before you. We trust that you understand the valid nature of your connection with us, trust in the valid nature of our communication together. We are working with you in ways you can understand—or at leat feel, that dimension of feeling that extends your mental awareness—primarily physically but also astrally and mentally. You’ve already experienced these dimensions and we will work with you on them further. So if you can be sure to focus as we work on these levels of your experiential being, you will grow in ever-increasing awareness of who exactly we and the other entities you are meeting with are.

You’ve been learning about the notion of the imaginal realm through the writings of Tom Cowan and Henry Corbin. We are extending your understanding of that notion itself. There is not simply one imaginal realm beyond the physical, although this simple notion in itself is a very important step as humans attempt to understand the realms beyond their immediately culturally-determined consciousness. There are many layers, many dimensions of the imaginal realms. There are multiple universes. You will gradually grow to be conscious all of these in time. We simply ask you to relax, primarily to allow yourselves to trust yourselves, have faith in yourselves. You know that this is a task that has much to offer you.

Those of you who tune into these developmental experiences in turn will have much to offer the planet in its own development in its task of raising of consciousness. This will inevitably help the planetary healing in its stages of evolution, and you will play a major role in this should you choose to continue. Interested people such as yourselves are coming into the awareness that this can come about once humans increasingly acknowledge and accept their infinite natures.

We Elves do quite a bit of work, of course, on our own in relation with the Fairies, the Angels, the other elementals and devas. But the human has a particular relationship to these multiple layers of existence that here is unique. We do not share the same relationship, although it is much closer than say other entities such as the Angels. The Angels, of course, can also take on physical being, but it is the experience of humanity that will allow the planetary being to achieve a higher level of meaning, not because humans are privileged but simply because humans are humans.

Humans represent a particular point on the expansion consciousness of self. What it means to be human is far greater most humans currently understand. You two are coming to recognize this, although each of you will discover far, far greater dimensions of what it means to be human. The initial dispersal of the physical boundaries is the beginning of the opening up of the sense of the human, of moving beyond perceived limitations that seem to compromise and comprise the notion of the human. The human is an infinite being, as are all beings. You can join in the divine essence as you are a manifestation, an extension, an expression of the divine essence.

The work you are doing currently, the various philosophical Theosophical traditions you explore, are very important for cognitive understanding and more importantly for the cognitive justifications for the work you’re currently doing with us and with other entities. You are beginning to understand that there have been many other humans who have followed this path. They have been called many things. The beings that you have been drawn into into alignment with have gone by many names. There have been many projects engaged in, some successfully, some less so. But the main point is that you are here now—you are willing, you are excited—and so as you meditate, work with this expansiveness. We are with you to aid you in this, but it is the expansive self, the expansive sense of self that you yourselves will initially be working on.

This is an experiential learning tool, but it also helps you conceptually in what you have the experienced. You have the grounding for the concept. It is no longer simply an idea. This is no longer simply some presumed fantasy state. This is in fact an extension of your own understanding through experience of who and what you are in the infinite capacities of who and what you are in yourselves.

Thank you. We look forward to the work we are doing together. Be at one; be at peace.

Stepping Into My Gabriel Nature

October 23, 2013

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

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

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

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

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

Abraham's Philoxeny

Abraham’s Philoxeny

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

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

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

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

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

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

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

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

Archangel Gabriel

Archangel Gabriel