Category Archives: Mental Body

Henry Corbin, Shaikhism, and the Spiritual Light Body

From Spiritual Body and Celestial Earth Chapter Two, Part 4

  1. Hūrqalyā, Earth of Resurrection

hurqalya[90]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[98]

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

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

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

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

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

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

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

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

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

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

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

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

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

mazdaism

Seth on World Views—Cézanne

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

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

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

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

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

[XII]

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

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

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

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

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

[XIII]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

cézanne

Monitor Speaks on My Connections with Seth and Anzaldúa

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

Seth Speaks Cover

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

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

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

Explore with Monitor cover

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

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

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

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

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

Anzaldúa with Jaguar Mask

Angel of Self Healing

November 7, 2015Healing Angel

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

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

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

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

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

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

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

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

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

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

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

foot chart

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

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

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

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

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

Peace, Love, and Healing,

Gabriel (with help from Shamuel)

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.

 

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

September 26, 2015

blake

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

 

Shanti Shanti Shanti

THE TINY ANGELS WITHIN: A Message from the Hathors

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

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

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

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

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

— Gabriel Hartley, July 9, 2015

 

A Hathor Planetary Message Through Tom Kenyon

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

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

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

Angels of the Spiritual Realms

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

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

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

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

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

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

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

Angels Within

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

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

Alien Intelligences

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

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

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

Thought, Fear and Change

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Let us be clear what we mean by this.

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

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

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

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

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

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

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

The Hathors
June 21, 2015

Tom’s Thoughts and Observations

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

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

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

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:

I’m Being Followed by a Moon Shadow

June 7-10, 2015

Last night I woke up at 3:30 A.M., as I do most nights now, and went downstairs in the dark. As I walked by our hallway window, I saw the glow of Luna shining through the trees. I stopped to greet her, and, as always, she greeted me in return.

As I was staring up at her and feeling that warm liquid glow flow through my body in response to her rays, I began to think about my recent post concerning my conversations with her and began to wonder how many people might be skeptical about the idea that the moon, like the Earth, is a conscious, communicative being.

I have the feeling that perhaps a few people have no difficulty imagining beings from or on the moon who might wish to communicate with me. But I also have the feeling that the idea that we might find ourselves actually speaking with the moon as an intelligent entity probably has even fewer adherents. Extraterrestrials—perhaps. Planets themselves—no way! But Luna herself had an answer to this objection, and this answer led her to present me with an expansive sense of Self—not just my own Self but the selfhood of all beings.

Part of the problem lies in our tendency to define life and consciousness in very limited terms that are more often than not anthropocentric. But even at the level of the human being, we tend to imagine the individual human to be the seat of consciousness and identity. What this view omits is that even on a strictly biological level, our bodies are composite entities. Our intestinal tract, for instance, is filled with microbes that carry out lives of their own while playing an important role in “our” lives by helping with digestion. (My recent bout with an intestinal flu provided me with a graphic example of such independence on the part of those microbial beings!) Our cells themselves each are tiny conscious entities carrying out their own jobs in ways that contribute to the functioning of the physical body as a composite whole.

The Earth, Gaia, works in just the same way, just as do all other planetary, solar, and asteroidal beings in our star system and beyond. The consciousness of the Earth is a composite consciousness that expresses itself as the conglomerate compilation of all earthly consciousnesses on, above, and below her surface. And we all have the innate capacity to tap into and communicate with that planetary consciousness.

And such is the case, then, with Luna, the moon. Her consciousness includes mental and energetic strains from all of the entities that exist on and within herself. Beyond that, given her particular gravitational relationship with the Earth, she is especially affected by all that happens on our planet. And we here are affected in turn by all that happens within her sphere of influence.

moon in clouds

This is what she tells me. And beyond that, growing out of such awareness, is a more complex notion of psychology, especially in the root sense of study-of-the soul. For we are not only composite consciousnesses on the literal physical level in terms of the host of entities that cohabit our bodies, but on the psychic level as well. Long ago Plato talked about the Tripartite Soul, talking about the complicated mix of souls that make us up—often translated as the Logical, Spirited, and Appetitive souls. Our job is to find the appropriate mix and balance among the three. Freud talked about the Id, the Ego, and the Superego. And Jung sought the integration or individuation of our inner selves—the Ego, the Shadow, the Persona, the Animus and Anima, the Wise Old Man or Woman, and ultimately the Self (the composite inner and outer whole).

Closer to my own active understanding of the composite nature of the soul is the description provided by the composite entity known as Monitor (most often channeled by Harvey Grady). According to Monitor, we are made up of three souls: Our Body Soul, our Basic Soul, and our Judge Soul. Our Basic Soul is made up of our Outer Self, Male Self, Female Self, and Higher Self. The two “hitchhikers” of the Judge Soul are our Mental Judge Self and our Astral Judge Self. The two Judge Selves are defined by their recent inhabitation of the lost planet Maldek. After the calamity that destroyed their planet, they were appended to our human souls in an act of grace and challenge to growth.

Monitor on the Soul

From the book Explore With Monitor, Book 1, p. 197

The overall point Luna has to pass on here is that while we are multidimensional composite beings, we nevertheless more often than not experience this complex nature of the Self through our ego consciousness. If we can take into account the interactions of all of these dynamic selves, however, we can begin to develop a more appropriate psychology, one that is open to all of the different voices in the choir of the Self.

And just as our Ego Consciousness is often oblivious to the existence of and interactions with our various other selves, it is also most often oblivious to our constant Soul communication with the micro and macro beings of which we are a part—including the moon.

Spending this time talking with Luna helps me maintain that open and practical awareness of the Hermetic slogans: As Above, So Below and As Within, So Without. I’m being followed by a moon shadow—and it has utterly transformed who I am.

moonshadow

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