Category Archives: Manifestation

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.


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.


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.


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.



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.


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,] 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.


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

September 26, 2015


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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


Shanti Shanti Shanti