Category Archives: Planet

Arcturian Message Concerning the Plasma Beings

[The following message was presented to Gabriel Hartley on Friday, June 3, 2016 near Pocahontas, Illinois.]



We are contacting you as a composite entity. As you saw when you were coming westward through Ohio and Indiana today, the degree of exponential multiplication of chemtrail activity is incredible. There is a massive assault, one might say, on the environment, human and otherwise. And this is something very important for people to hear and to understand. We understand that this issue will be addressed in a few weeks in Iowa, and we’ve been giving you this message for some time as well. So simply relax into this message, relax into what we have to say. Do not to predetermine or prejudge yourself or us or the situation.

Humans need to come together now and first of all acknowledge the fact of this chemtrail activity. One of the things that humans need to know is that this chemtrail activity is not simply coming from human actions. There is also extra-human interaction here, extra-terrestrial action. There is a consortium, you might say, of human and extra-terrestrial forces working together in this attempt to manipulate and moderate certain processes that normally occur in the atmosphere, in the stratosphere. And there is a process of weaponization beyond what even some of the greatest chemtrail theorists have posited at this point. This is not simply an electrification of the atmosphere—although that is certainly happening. This is work on an etheric level. There is an etheric manipulation. Electricity, of course, bridges the gap between physical and etheric. But there is a much more plasmatic manipulation [than simply the exploitation of these ionizing processes in chemtrail intervention]. Many people have been aware of the plasma manipulations, but not of the extent to which it is being carried out at this point.

plasma ball

The plasma of the atmosphere is being manipulated in order to create what you could see as wormholes of a sort. It’s to allow for greater influx of destructive energy and input from the extra-terrestrial sources in ways that are normally shielded against by the guardians of the atmosphere who you’ve been in touch with—the Matakin and others. There is an attempt to bypass the built-in safeguards of the atmosphere of the planet, and to open up these plasmatic domes, these plasmatic portals. For these beings are plasma beings. The entities coming in are much more at home on a plasmatic level, and they can find access to the energies of the planet much more pliable from this state of being. [Just relax and allow for this to come.]

So it is very important for humans who care about such things first of all to become more aware of this fact, to recognize that there are humans actively involved with these plasmatic beings who are coming in from another dimensional plane. We are not simply speaking of extra-terrestrials in the colloquial sense. We’re talking about an inter-dimensional experience here. Sirius is that inter-dimensional passageway, that portal, and these beings enter through that particular portal.

All concepts of space and time are irrelevant when trying to comprehend these particular situations. Talking about light years is irrelevant because we’re not talking about physical travel in the way that humans tend to imagine it, even in their most advances sciences. We’re talking about plasma wormholes that allow for immediate transfer from one point in space and time to another.

The purpose is to override the work being done by the Spiritual Hierarchy at this point to elevate human consciousness. Humans across the planet are exposed to this higher-grade upgrade of human consciousness and awareness, and as you’ve been aware, the brain matter itself on a physical but much more on an etheric level has been undergoing a massive transformation. This will account for many features of human behavior and experience during the last two years especially.

And in many ways these phenomena go together. This was a planned upgrade by the Hierarchy, and this was a deliberate intervention by the Plasma Beings to try to subvert those efforts, to try to transform the atmosphere in such a way that the rays coming in from elsewhere—the sun and many other sources that are being used by the Hierarchy as part of this upgrade—might be deflected, dispersed. The chemtrails that you saw today are, in part, designed for this purpose.

This sounds like a grand science fiction espionage drama, but we want you to take it seriously. These Plasma Beings have long been working with humans in constructing these plasma wormholes, and they have given information to the humans who have the resources to carry out such things so that they can create the conditions ripe for the transformation of the atmospheric elements so as to allow for these plasmatic transformations.

There are many things that humans can do at this point. Education is the first step. Acceptance of this situation and acceptance of the fact that humans can intervene positively as well as negatively in this situation. But this is a war in that sense, a war for the future of the planet and the future of humanity. Again, this might sound apocalyptic—in fact, it is! And it should be taken seriously.

This is information that you should prepare to transmit to others with likeminded concerns. You can work over this material later, polish it up and make it more presentable. We will be giving you more information as you allow yourself to become a capable receptacle for this information. This is one of the things that has happened in your own mental capacity—making you a more competent receptacle of this kind of information and a dispenser, a purveyor of such things.

You can educate yourself on the nature of plasma, but there is much that humans at this point have not published. There are some humans who have access to a lot more information—those working with the Plasma Beings, of course. So the information you do find will be skewed, to a certain extent, just as the information related to other issues concerning chemtrails is skewed so that you will be deflected away from the actual path of information.

You are asking why we, this particular assembly of entities, are concerned. You know the answer to that already. We have been working for millennia and more with this planetary experiment on Earth, and we have no intentions of letting this fall apart without an attempt at intervention such as this. But if humans do not rise up to play a role in this on an energetic level, then the likelihood of averting this catastrophe is extremely slim.

There will be modes of energetic participation that you can engage in that will help deflect the influence of the Plasma Beings, deflect the influence of the humans working with the Plasma Beings to help reconstitute the integrity the stratosphere, which is designed to protect the energetic forces of the planet fro so many different outside forces. We ask you to meditate on this as often as you can, and to develop this meditation as an element of your own activism at this point.

The Plasma Beings have geared things up enormously, and those of you hoping to counter this impact need to do likewise.

We will let you digest this information, but we ask you and others working with you to spend at least some time each day making contact with us. This is an Arcturian composite formation working with devic and elemental beings from your planet. We work as well with contingents of various Pleiadian forces. This is some of the information that Anna Oksanen can start gathering from her Pleiadian angle. This is important and requires conscious effort.

We thank you for listenining.

The Matakin on Time Portals

January 18, 2015

time portal

This is the Matakin. It is Sunday, 11:25 A.M. on I-70 going east.

Feel that swirl! You are suddenly in this big sky country yet again. But that’s not all that it is. As we have said before, there is the Spindle of Heaven to your left, to the north, just north of the village of Pocahontas. And that is a vortex. It is a portal as well. And it is a beacon of a sort that draws lots of beings to this particular part of the continent. Cahokia was a kind of welcoming station in relation to this. But the energy here is in fact of a different sort than is at Cahokia itself.

We wish to get back to the point we were making yesterday as you drove through—that there are many different modes of frequency and radiation energy working their way through the atmosphere and reaching your Planet. Some of these are created by the Planet: they rise up from the deep core and through the surface into the atmosphere and then are circulated around in the stratosphere and dropped back in a kind of circulatory exchange much like the evaporation and condensation of water through mist and rainfall.

tesseractBut one of the aspects of energy-frequency-radiation that we drew your attention to yesterday and wish to reinforce today is that there are also frequencies, webs of energetic definition relating to time. There are Time Portals, in other words. There are temporal folds in the universe—a Wrinkle in Time, as Madeleine L’Engle put it in her amazing book—and these vortexes, these temporal vortexes that you can engage in allow you to travel first of all great distances in no time at all. It’s very much like the phenomenon of tesseract in the book you were having read to you.

wrinkle antBeyond this, these temporal portals are exactly that: Time Portals that allow you to travel in time, to go to what in your experience would be “back in time” and what from your experience would be “forward in time.” This means that you have at your disposal many ways of engaging with experiences past and future as well as present, and learning and reworking certain experiences.

You also had the notion that grew out of this particular idea yesterday that someone could be reincarnated not simply in the near future but perhaps in the far future, in the far past as well—you could be reincarnated in the Middle Ages or five million years ago (as you now experience time)—but also you could be reincarnated in the same body, so to speak, the same circumstances, the same parents and location. The body is actually an extension of what happens in those circumstances, so it is not correct to say that you would be in the same body because that body would grow in a very different way according to different contingencies and impulsements. So we were suggesting that you consider meditating on this notion of vortexes of time, these temporal vortexes, and what that might mean, because not only will this open up practical possibilities but, intellectually speaking, this will allow a greater expanse of your conceptual capacity. You can literally take in whole new universes and dimensions in temporal terms as well as spatial terms.

So that was our primary message yesterday and today.


The Matakin Sky Spirits Speak on the Energy Waves of the Atmosphere

December 6, 2015

As we were saying earlier, Gabriel, here in Greenville, Illinois, although we were speaking with you earlier, and we will repeat some of what we were saying before: On one of your previous trips we were telling you about our function as the Spindle connecting the heavens and the Earth. Today what we were speaking of was simply less about us and more about the atmosphere. Since we are mediators of the atmosphere, of course this concerns us.

magnetosphereThe atmosphere of the Earth, generally speaking, is very unknown to humans. Even the most widely known and experiential aspects of the atmosphere are very unknown in terms of what’s actually happening. This includes, for instance, sunsets and the aurora borealis. What we were speaking to earlier is the fact that the atmosphere, as with all realms of material reality, but more freely speaking the atmosphere functions as a realm of radiation.

And we mean radiation in its root sense of energy waves, energy particles, radiating out from particular sources. So the sunset is a particular colorful display of a certain refraction of light radiation. It occurs in that particular way because of the radiation of moisture and particles in the atmosphere. The aurora borealis is a response to magnetic waves that radiate throughout the atmosphere and around the surface. In fact, what led us to begin speaking to you in more detail is that when humans take into account the magnetosphere of the Earth, they often picture it as a protective bubble—which in many ways it is. It does protect the inhabitants of all kinds of the surface of the planet from particular kinds of space radiation that would destroy the life on the surface or certainly cause it to mutate in fundamental ways that would leave it very unrecognizable in relation to its manifestation today.

But the magnetosphere certainly is penetrable by other kinds of radiation. Light and heat from the sun are obvious examples of this. There are many other kinds of energies emitted from a whole variety of sources that are unknown to humans today and these radiating waves of energy bathe all beings on the planet and interact with the radiating waves that extend out from all beings on the planet. For everything has its own particular radiance.

Hubblecast 77: Hubble and the Bermuda Triangle of space

This is a theme that you’ve been coming across and working with yourself in your classroom and in conversations in different groups on Facebook—the idea of the human body as a source of radiation and the point of radiating human energy of various kinds. You have liked imagining a group of people in a room and all the various spheres or bubbles of energy that encase each body overlapping each other in the space of the room so that what you have is a massive interaction of energy fields where they end up merging and communicating in ways that humans are basically unconscious of. So much communication takes place between humans in this energy-radiating sphere rather than through any kind of verbal or gestural communication. Without this particular radiating sphere, there would be no communication as you understand it, and yet you do not as a species understand this level to any significant degree.

So to return to the atmosphere of the planet, the planet is a medium, it is a space for particular types of energetic radiance to mingle, to compete, to harmonize, to synchronize, and to express themselves in various ways around the surface of the planet. And if you keep in mind David Abram’s radical statement that the atmosphere is itself part of the planet, as can be seen from photographs in space, you are in the planet and you are in these waves of energy, whether they’re radio waves, light waves, heat waves, magnetic fields, and so on.

What this means is that you and others who are turning their attention to this fact should first of all pay attention to this fact and allow it to shape your conception of how you interact on the planet in this atmosphere and contribute to the overall makeup of this harmony and dissonance of various energetic wave forms. As you become more and more conscious of this, you will become more and more aware of how you can consciously and unconsciously affect these particular wave patterns.

You are becoming highly attuned to this in the realm of sexual attraction, for instance, and recognizing that each individual gives off many different types of radiation that create a kind of energetic interplay with other beings in a particular range of influence. The more highly attuned among you to these waves are all the more stimulated, attracted to, repulsed by various sexually active wave transferences. But this goes on many levels, and as Turehu was saying earlier today, Love is one of these radiating waves you should especially pay attention to, for what is called love is a form of heart energy that can transform all other energetic patterns. This is the greatest facility that humans have available to them in this particular three-dimensional form—this conscious attunement to one’s own heart energy. This is a message that you’ve been getting from many different sources you have been interacting with over the past few years. There are various ways that this registers in your consciousness—yours in particular and people in general. What we are trying to do is draw attention to it again from yet another angle. That is, how does your wave radiance, your Love wave radiance affect the greater cosmos of energetic radiating patterns? How do you radiate into the Infinite Rainbow of Being?

Let us repeat that: How do you radiate into the Infinite Rainbow of Being?

This should be a mantra for you for a while now, a sort of motto for raising consciousness, and, in this case, recognition of heart consciousness, the role of the heart in consciousness, that the brain as an organ is simply one component of the organs of consciousness, the heart being the primary one.

So we leave you with that mantra, with the proviso that given that we are the mediators of the exchanges in the plane of existence that you call the atmosphere of the planet Earth, we ask that you focus on how Love is distributed and refracted and engaged with within this sphere called the atmos-sphere: the atmos, atman.

heart energy

The Matakin Sky Spirits’ Message Concerning Human Impact on the Environment

June 24, 2014 [Audio recording transcribed on June 17, 2015]

This is Gabriel in eastern Illinois on I-70 about 15 miles from the Indiana border. I’ve been finding in driving through this eastern half of the state since Effingham that there is a very strong spiritual presence here as well—the Sky Spirits in particular.

sky spirits
And I’ve been getting some information from them concerning the vortices, the pockets of swirling energy that they set into motion. I’m seeing a visual pattern which is laid over the surface of the planet in collections of circling whirlpools that basically sit up against each other. They abut one another. If you imagine images of the sun spots and the solar storms, the various patterns of swirls in different directions, or the ocean currents or the images showing the air currents over the planet—this is a very similar kind of image that I’m getting now in relation to this etheric structure that the Matakin, the Sky Spirits are involved with. These etheric vortices affect the wind patterns, but they are not equivalent to them by any means.

Image by Geoffrey Hodson

Image by Geoffrey Hodson

There is a kind of interchange between them that is more subtle than we might imagine—subtle both in terms of impact and in definition, a sort of transition point from physical to etheric in the atmosphere is much more subtle, with one layer implicated within the texture of the other.

The swirls—I’m still getting information as I’m speaking, so I’m more or less presenting as it comes to me; in addition to this, I’m driving through massive fields of wheat and corn and other grains, and I’m meditating on the relationship of contemporary industrial agriculture to the devas and elementals involved in the growth of the crops on the Earth. And wondering to what extent the herbicides, the GMOs, and various pesticides and so on affect the devic and elemental kingdoms. I’m not sure that they have a direct impact, but I do assume that they in some ways impact the activity in terms of the growth of plants of the devas and elementals, and genetic modification in particular, I believe, is creating a disturbance, a kind of energetic, very deep layered disturbance in the structure and development of plant life on this planet.

chem trailsOn a similar topic, in a similar vein, the geoengineering, as it is called, the attempts to affect the weather through chem trails and HAARP and other interventions in the atmosphere are also affecting the work that the Sky Spirits do. I believe this is one reason among many that I’m now becoming sensitive to and conscious of the communication from the Sky Spirits. There is a message for humanity in relation to this so-called geoengineering in that we are manipulating forces that are far beyond our comprehension, that there is such a subtle—again—relationship between the various forces that make up the atmosphere, for instance. We are so far from understanding the implications of our own interventions in this, whether it’s from byproducts of industry—such as acid rain, CO2 production, and so on—or simply the introduction of new chemicals into the atmosphere which affect the makeup of what is normally established there.

I was approached at Stroud’s Run over a year ago by the Fairies there who are concerned with the whole question of fracking and the possibility of fracking there—that there needs to be a kind of general consciousness of human intervention in all of these delicate systems. It is true that the planet will long outlast humans should humans continue on a self-destructive path. Nevertheless, humans are having an impact on the nature of the planetary structures, and they can ceremonially and consciously reverse this impact. And this is one of the major messages in terms of what humans can actually do. They can first of all work on consciousness, on becoming aware of the impact they have on these various planetary structures. And they can ceremonially, consciously, spiritually, energetically engage in these interventions themselves and bring about more positive redistributions of power and energy. So in terms of the concern with environmental sustainability, there is a role humans can play in turning things around. But it would take concerted effort, concerted consciousness, concerted devotion.

This is something humans should begin meditating on, preparing themselves for, clearing intentions and their systems for. They can rethink and much more consciously as well as superconsciously engage with the environment as a structure of beings, entities, energies, systems that are very intricate.

That is all for now.

The Matakin Wind Spirits Speak

May 26, 2014, 11:02 A.M.

[Transcript of channeled message. This channeling follows an earlier one by less than two hours, but is now transcribed for the first time here.]

Yes, we are the Wind Spirits, and we are available at any point on the globe, but the wider expanses such as these glacial planes allow for a more swooping kind of activity and formation than the more conical kinds of interactions we would have in a more hilly or mountainous areas. You can see this in weather patterns as well, in the swooping down of the storms from the Rocky Mountains that then spread out and do form into vortexes, of course, but in larger swooping patterns.

matakinThis has been a universal feature of human experience but one that has been for quite some time relatively suppressed in human consciousness.

As you might imagine, there are many different kinds of Sky Beings, just as there are many different kinds of any particular being. The various types of beings serve different functions or engage in different kinds of activities. Some are dealing with the magnetic resonance of the planet. Some are dealing with the weather patterns. Some are dealing with various exchanges of radiation from space and the radiation of the planet itself outwards.

So there’s a whole kind of atmospheric exchange, a moderation and modulation that’s going on on many different levels. The relationship of light to dark, for instance, the possibility for light that the atmosphere allows that would not be possible without such an atmosphere. You would have direct light from the Sun, from the moon, from the planets, but there wouldn’t be an atmosphere catching that light, as there is here, this medium of sky that envelops your planet.

This is the level of experience that so many peoples have been in contact with in various ways and is connected with the notion of Spirit itself. Much of what you’ve been reading in the last year, especially, has had to do with this notion of Spirit, with breath, with the winds—certain winds in the atmosphere. And this is now coming into fruition for you as an experience, especially in terms of a relationship of Above and Below through various conduits, such as the human heart.

So the fact that you are opening yourself up to us, to the variety of beings that offer themselves to you in the atmosphere, is an important shift in your consciousness, in your awareness of your relationship to the planet and to the atmosphere as a sphere of the planet. You live in the planet, as David Abram says.

The Matakin Sky Spirits and the Spindle of Heaven

harmony_of_spheresMay 8, 2015

I’m sitting in the Powhatan Motel in Pocahontas, Illinois (really) feeling through the impulse to begin recording some of the information regarding this spot that I have been receiving over the past few years. To cut to the chase, I need to start fleshing out a picture of a class of beings who have introduced themselves to me as the Matakin. The Matakin are devas of the sky sphere, the atmosphere—the sphere of Atmos, Atman. And the primary element in the message they send through me is the existence of what they call the Spindle of Heaven.

I should begin with the feeling of the place and the utter ecstasy that it instills in me. I first noticed this effect about two years ago as my wife Anna and I were driving my daughter Tori back to her mother’s house in Kansas from our house in Ohio. For almost twenty years now I have driven this route along I-70 between these two states, and each time I drive through the Pocahontas area I am struck by the utter beauty of this glacial plane, of this amazing—stunning—plane of flat earth. And as I swoop into the perceived flatness of the earth’s sphere, my attention is lifted up into the atmosphere. The sky is so immense, so palpable, so inviting—and now, I realize, so alive. Alive with Sky Spirits.

And so these Sky Spirits began speaking to me—or through me—a little over a year ago, much of which I have recorded in voice memos but have yet to transcribe into written text. The element of their message that they wish for me to pass on at this moment is that of what they call the Spindle of Heaven.

Ptolemaicsystem-smallThe Spindle of Heaven is an energetic formation at least a mile high. (I do not yet know its precise dimensions, if such spatial parameters are even appropriate for trying to account for its magnificence.) The Spindle is a vortex that rises straight up from the earth into the heavens at a point roughly five miles due north of the village of Pocahontas at exit 36 on I-70. While its primary structure is what one would expect of a vortex, a kind of tornado-like funnel of energy, it also contains winding arms or ropes of energy that spin on a downward angle along its axis. These energetic arms are like tentacles that contain pods of some sort that serve as elevator cars, in a sense, for various beings that ride up and down the spindle as they arrive to this point on the globe from origins in space and beyond this spatial universe. (I do not know why such beings would need such pod-like conveyances. I have a sense that they serve as decompression chambers—or perhaps compression chambers would be more appropriate—as these various extra-planetary beings arrive to this planet.) The actual spot where the Spindle rises up from or drops down to the earth is remarkably calm energetically, much like the eye of a hurricane.

Key to its function is its continental location: Pocahontas, Illinois is roughly at the center point of the North American continent between the Great Lakes and the Gulf of Mexico on the North-South axis and between the Atlantic ocean and the Continental Divide of the Rocky Mountains on the East-West axis. In terms of terrain, it is located at the point where the glaciated plains of the Midwestern region meet the foothills of the Ozarks and the hills of the Ohio Valley. In terms of tectonic structure, the Spindle is on the primary rim of the New Madrid Fault system. In terms of water systems, it is very close to the junctions of the Ohio and Missouri Rivers as they conjoin the Mississippi River. And in terms of subterranean structures, it sits at the eastern edge of a massive network of underground caverns, tunnels (physical and etheric), and subterranean waterways that spread underneath Missouri and Arkansas out into Kansas and Oklahoma.

It is not coincidental that the Cahokia Mounds just to the east of St. Louis are located only thirty miles southwest of the Spindle, for that mound complex served for millennia as a ceremonial reception center for terrestrial and extra-terrestrial conventions, so to speak.

powhatanI am told that the Spindle was and perhaps still is known to various indigenous peoples of this entire continental range, but I have not yet been told which tribes specifically have had interactions with and still might have knowledge of the Spindle. I do know that human interaction with it has taken place far into the past beyond the presumed origins of the current peoples of this region.

In fact, one reason I am being asked to present this information at this moment is to begin the process of reaching out to those who might have knowledge of and experience with the Spindle. The time has arrived for a reconvening of the various peoples and entities that are involved in the recalibration of the Spindle for what will be momentous times in the near future.

There is more information to come.

Cheyshey yakima hakame cheyshey. Sha sha sha.


In Heidegger’s Temple

By Gabriel Hartley

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

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

Dwelling in the Works of Heidegger

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

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

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

Heidegger’s Description of the Greek Temple-Work

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Truth Happens, or, the Performative Presencing of the Gods

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

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

How I Find Myself Dwelling in the Temple

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

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


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

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

What is That?

Western metaphysics. What is a thing? Ordinary thinking

Hypothesis, hypokeimenon, Voraussetzung

patient on an operating table

Alētheia and Lēthē

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

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

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

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

The Imperial Roots of Falsity

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

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

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


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


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

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




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

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

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

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

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

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

aufstellen = to set up

ausstellen = to exhibit, to display, to expose

bereitstellen = to provide, to allocate

entgegenstellen = to counterpose, to set against, to oppose

erstellen = to build; to draw up

darstellen = to represent, to depict, to portray

feststellen = to determine, to establish, to fix

Fragestellung (noun) = questioning, interrogation

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

Sammelvorstellung (noun) = accumulative representation

verstellen = to shift, to block, to misplace

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

wegstellen = to put away

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

Zwischenstellung (noun) = intermediate position



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

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

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

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


Blue Kachina Message to Humanity #3

Unify yourself by resonating in the love that defines you as a species


This is the Blue Kachina speaking to Humanity, speaking to all entities engaged in the work of furthering the development of this planet, this planet known as Gaia, this planet known as Turtle Island—this rock in the sky that you all call home, and for whom all of these energies come into concerted orchestration in order to allow for a place for your own song, your own resonance.

So as you breathe in this air of this atmosphere of this planet that you call home, recognize that you are joining in in spirit with the spirit of all, for the atmosphere is one plane on which all come together as spirit. The Sky Spirits work in this way, by helping to mobilize and orchestrate the various impulses of the various entities on this planet, in the atmosphere that makes up this planet, beneath the surface in the subterranean passages and waterways of this planet. We call and unite you all together in breathing in one breath, one unison of spirit—one spirit for one planet. And as you breathe out, your own being flows out into and joins with the being of all other entities on this planet.

gazaWe wish to speak to the issue of conflict, the issue of strife, the issue of pain and sorrow resulting from such conflict, resulting from such strife, resulting from such misunderstanding brought about by the Myth of Separation. The Myth of Separation is a particular energetic framework that has been in existence on this planet for quite some time. A lot of what can be called harm has come about as a result of this. A lot of creativity has been released as a result of this.

What we are hoping for at this point as we all join together with you is that you will recognize this Myth of Separation, recognize the accomplishments and drawbacks that have been produced under its auspices, and recognize that it is time to move on. It is time to recognize your kinship. It is time to recognize your membership in the planetary family of beings. When we speak this way, the conflicts that exist among humans appear so small and so relatively insignificant when humans are seen as one element among the many that come together as the consciousness of this planet.

Myth of Separation

Myth of Separation

When we talk of unity of purpose, unity of intention, unity of will between humans and nonhumans (fairies and elves and angels and all kinds of elemental beings throughout the various levels of the planet), one might imagine that such interspecies cooperation should appear to be more difficult than bringing conflicting groups of humans together for any such purpose. And yet the reality so often is that people tend to imagine finding the grounds for unifying all humans to be much more difficult than finding the ground for unifying humans and nonhumans.

Humanity at this moment is coming to a very important point of recognition. Humans at this point are ready to step out of the Myth of Separation that keeps one human separated from another. It is this unity of purpose on the human plane that we draw your attention to and that we ask you to concentrate on and meditate on, to direct energy towards, for it is in such energetic conscious meditation that you can change the vibration of the planet. You can change the resonance of your heart and you can bring the resonances of the various groups of the human being into a particular conversation, into a particular orchestration, and when humans—no matter how diverse, no matter how separated by war, by greed, by fanaticism, by single-mindedness—begin to recognize the unity that exists among themselves, then they start to resonate differently. They start to move forward with a very different sense of purpose and a very different sense of relationship.

When humans start to recognize that there is one human family, no matter how diverse its origins and its modes of expression, this unity of family becomes real. It becomes an actual expression of a unified resonance from out of the hearts of all humans. Eventually, as more and more humans become aware of the power of their own heart resonance and become aware of the power of joining in unison the resonance of each individual heart, those more resistant hearts are affected. You can see this in a heightening of hysterical attitude and behavior, where certain long-standing assumptions about how the world is organized, how people within that world should operate, are now challenged, where the grounds of everyday awareness are falling beneath their feet and they no longer know where they stand on a particular issue, no longer know where they should direct their energies, their intentions, their love, their anger, their fear, their joy, their sorrow.

What we come to speak of today, in other words, is the very real possibility of a bringing together of all humanity into a singular purpose and focus.

It is this faith in such a possibility that allows for it to flourish.

It is going forward, despite the evidence to the contrary—the continuing wars, the continuing bloodshed, the continuing lies and justifications.

It is going forward beyond the continuing separations, beyond the devotion to separation.

It is in challenging the claims to priority, to originality, to special nature and special dispensation—it is by challenging all of these Myths of Separation with messages of connection, with messages of heart, by saying, “Don’t you realize how we are all one being? Don’t you realize how we all come from one source, this very planet that we have chosen to participate in during this lifetime?”

This is a message concerning the consciousness of union, the consciousness of bringing all of humanity together as a family, as a unity, as a being capable of relating to the untold number of other beings, other entities on this planet.

When humans come together in a united purpose, in a united heart, then there will be a dramatic shift in the energy of the entire planet. When humans learn that they are all brothers and sisters to one another, they will then be able to recognize their kinship to those who are not human. For some people, this kinship to that beyond the human is easier to grasp than kinship within the human family. It is easier to identify with the animal kingdom than with the various warring nation states on this planet, the various spiritual traditions transformed into warring institutions. For others, there is an even greater sense of alienation in relation to the natural world, and certainly in relation to what is often referred to as the supernatural world.

ONEhumanitySo in line with the previous messages (see the Blue Kachina Messages to Humanity #1 and #2), we bring forward yet another slogan, you might say, another line in the Song of Humanity that we are hoping to compose together with you. Just as we spoke of grounding yourself in the traditions and the energies that most sustain and excite you, and just as we talked about freeing yourself by embracing your shadow, we now ask that you love yourselves in allowing yourself to imagine another world, another way of being, another way of resonating together in unity. It is especially in times of great conflict that such a message is all the more important. It is in the midst of the sound of missiles soaring through the air and exploding around you that your song of unity has all the more purpose and necessity.

So we call on you to recognize this loving nature as a core principle of human identity itself in loving unity. This is a key element of what it means to be human. Humans have come to this planet in order to foster and develop their capacity for love. And in this loving unity they can best resonate with the other elements, elementals, the planet.

So go forward in peace, in love, in unity of purpose, grounded in that which excites you, freed by the embracing of your shadow, and unified in the love that defines you as a species.

Thank you for listening. Thank you for your song in the universe.


[This message was channeled by Gabriel Hartley in Athens, Ohio on September 12, 2014.]

The Matakin Wind Spirits of Illinois

May 26, 2014

[Transcript of Channeled Message]

This is the voice of the Sky Spirits here in Illinois, near Pocahontas on I-70. The sky spirits here are the Matakin, which reminds me of the Matachines of New Mexico, but that’s something different. So the spirits of the sky, these swirling vortex spirits, these whirlpools of consciousness that sweep through the atmosphere here, [1:00] are so powerful, so amazing! I’m feeling their presence, and they’re actually speaking to me.

[Long pause.]

They are speaking, but without words, so it’s a more difficult channel. It’s an energetic channel. They are swirling, swirling through my energy body as I drive through here. My intention was to channel the energies as they are transformed into words, which is what normally happens. Yet [2:00] this is a much more energetic swirl I feel through my limbs, through my chest, and my head—these energetic whirlpools—but it’s such a conscious, living energy. I’m being embraced and penetrated by these massive swirling, beautiful beings. And again they are drawing my attention to the Heart Chakra and the role that the Heart Chakra plays in the human energy system as a kind of conduit, a portal, a vortex of its own with the various energies that the human has at its disposal are woven together and disseminated. [3:00]

This is one area where James Cameron had it right in Avatar with the tsaheylu notion, the bonding. This is a kind of bonding. The difference is that he had to fall back necessarily, in terms of the audience and the filmic medium, on some kind of visual connection, and so the various “ponytails” of the humanoids connect with the fiber, the sort of fiber optics, of all the other entities on the planet—the Tree of Souls, the various animals that they [4:00] ride, and so on—whereas it’s the Heart Chakra itself on an energetic fusion level, an energetic bonding that opens up in this way. And I can feel—phew! oh!—I can feel the Matakin as they sweep through my energy body. It’s a sweeping; it’s a rushing; it’s like being in the shower, but it’s penetrating my chest, through my arms. It’s a big swirling swoop, and it’s . . . well, I’m ecstatic! It’s so amazing! So amazing, this [5:00] kind of union, this kind of communion with the beings.

And I guess what I’m supposed to record at the moment is this particular experience, because one of the things I think I get stuck in—and this might be just a human peculiarity—is that when I communicate, when I channel, I get stuck in a verbal mode and expect that the beings will be speaking through me, giving me verbal information, intellectual information, and one of the things that we need to be much more conscious of is our energetic communication. How do we open up and respond and project [6:00] outward from ourselves, radiate this beautiful human energy that pours from our being, from our Heart Chakra in this way?—just an open source of energy and, this portal, this vortex portal at the center of our being with all this energy, this infinite scope of energy that I can see, I can see going through my heart into this infinite vortex and feel that energy spinning out from me, the energy of these Matakin as they swirl through my being.

And no wonder the Plains Indians, at least down here—the Prairie Indians might be more appropriate [7:00] for here in Illinois—they were ecstatic. I am being told that this was not the Illini—[in excited response to the spirit energy] phew!—and I am not sure that it was the peoples involved with Cahokia either. It was some other people that was out here in this glacial plain, and I can feel their presence, too, I can feel that ancestral presence in the land as they—it’s sort of a universal human response that’s left its imprint in the landscape and in the atmosphere and its charged—well, in some senses that’s a categorical mistake because [8:00] I’m imposing a kind of linear time span on what is actually a kind of infinite now, an infinite present moment—it seems like there’s another word for that, but it’s now coming to me—and in this infinite present everything is present simultaneously. This simultaneity of all things and all times—the peoples, I see them dancing in circles in a kind of frenzy, what you would imagine going on in the Bacchanalian ceremonies occurring right here across this vast glacial plain.

As I’m heading toward [9:00] Vandalia driving east, sort of northeast, on I-70 . . . wow! . . . and the striking thing about this is that so few people would find this landscape remarkable other in its utter flatness. And to them that would be a negative quality. If the land isn’t undulating into some hilly terrain then there must be something wrong. The human spirit seems to call for bodies of water and mountains and hills, and these open glaciated plains stand to be neglected. These are open, [10:00] sort of like a drumskin. It’s as if the earth is a drumskin or some other sort of plate. I would say bowl, but it’s not a bowl. It’s flatness is exactly what is part of the experience here. It’s a plate; it’s a skin; it’s a membrance. It’s sort of like a . . . yeah, a membrane. The surface of the Earth is this energetic membrane that responds to the various frequencies of vibrations, and as we humans engage with the energies of the sky, the atmospheric angels, the Matakin, let them swirl through our being.

All of this is being recorded, impressed, vibrating [11:00] through this membrane of the Earth’s surface and is being sensed below as well. So this is an Above-and-Below exchange, as is everything. And part of the key to coming to the awareness that is necessary for this particular moment is to recognize the relationship between what is going on in the atmosphere and in the heavens beyond, and what is going on on the surface, and what is going on below the surface: As Above, So Below. This is not simply some analogy or metaphor or some kind of magical homology; this is a literal relationship. As things are ignited [12:00] above, they draw into their circuit the energies of the surface and the energies below the surface. The surface is this membrane that records the energies above and below. They are impressed upon this holograph—recordings like pictographs, photographs. “Photograph” is a perfect analogy because the image of three-dimensional space laid out on the paper of the photograph, on the screen [13:00] of the computer, is also what happens with the surface of the planet. It is like some sort of vellum, like some sort of textured paper that is a recording medium. It’s like the Wunderblock, like Freud’s mystic writing pad, like the child’s toy—the cellophane over the wax. You draw the image and then lift the cellophane and it disappears. But in the wax below there is still the imprint. There’s imprint upon imprint upon imprint in this palimpsestic overlay so that all particular times and all messages are there on top of [14:00] one another in this two-dimensional plane, this holograph that records all of existence.

And that opens up infinitely upward and infinitely downward from that two-dimensional plane of the surface of the planet so that, for instance, in the Medicine Wheel the wheel is drawn is drawn on the surface of the planet. We have our horizontal relationships of East, South, West, North, but the wheel, the circle comes into fullness for the human experience when we then look upward and when we look downward from the center point. And at that center in an infinite set of radii [15:00] the human extends outward into a sphere of experience. It is no longer a circle but a sphere. And that sphere itself is a vortex; it’s a swirl of massive energy that condenses through the conduit of the human heart, the chakra. And this chakra is the point through which All That Is passes.

It’s as if you turn a glove inside out and you not only turn the glove inside out but the entire three-dimensional universe in which the glove is existing, that is pulled inside [16:00] out and through as well. You can take all of existence because it adheres to the surface of the glove and inheres in the nature of the glove. And that’s what the human heart does—the human chakra, the Heart Chakra, at the center of our being, the core of who we are, our energetic conduit. Ahkama hey shaymi heyla ko ana hey shakayahka. Ohno hokoma he shayni ey nah. And these Matakin—wow, there’s a great blue heron! My nature experience this morning was phenomenal. There’s another great blue heron!

All of existence passing through this chakra, and is the consciousness of this, [17:00] the energetic consciousness that allows us to become one with All That Is. And in that condition of being One with All That Is, it is not simply some kind of remedy for loneliness or alienation. This particular experience is what we are and what we are here for. Because all comes into being and passes through us, and we pass through our own Heart Chakras in this sense. We are the portals. We are the moving human portable portals. Yeshema heykama hayekeshe. And when we’re open to this experience, when we’re open to the energetic charges and flushes of our being as we radiate out from this point [18:00], we are divine, we are beautiful, we are the song of the universe. We sing forward! We sing beautifully, loudly in this harmonious relationship with All That Is. Ah! And this is what love is! This is what love is! The experience of the infinity of the One as it passes through our own Heart Center. Shahkama hayekeshe!

Smoky Mirror Vision

March 30, 2014

Yesterday, just as the day before, the Kachinas gave me more information concerning the Smoky Mirror, as they call it. What they are referring to—at least in terms of my own experience—is the smoky mist that fills the landscape when I enter into the Etheric mode of vision. Whenever a spirit guide asks me to go into my Etheric vision, my field of vision fills with this smoky mist.

mistThe first time I was conscious of this phenomenon was in December 2010 just before New Year’s Eve. I had just returned to Athens from Christmas in Kansas and, more significantly, my first trip to Crestone, Colorado. Given the life-altering impact of that Crestone experience (which I will describe elsewhere), I was still pretty high in the multidimensional plane when I returned with my family to Athens. I was guided to go immediately to Stroud’s Run, despite the fact that it would soon be turning dark so late in the Winter afternoon.

When I arrived at Stroud’s Run I immediately heard an owl calling and was asked to go to the owl. When I arrived at the spot where the owl had been calling from it was now completely dark. But I knew I had been called there for a reason, so I stayed and began tuning in to the earth spirit energy, despite the fact that I had felt the presence of disturbing spirits on my hike to this lakeside spot. I was years later to realize that this “disturbing” spirit energy was actually the energetic signature of Elf presence, but I could only interpret such energy at this time as ghostly and spooky. In any case, as I tuned in to the earth spirit energy, the air surrounding me and the hill I was facing began to fill with a smoky light. The air was literally glowing in the darkness as I felt myself drawn more deeply into the landscape. I was told that I was facing a Fairy Portal and that this was an initiation of sorts.

The important point here is that this same smoky glow in the atmosphere has now become the clarifying element of my visual experience as I enter into the Etheric mode of seeing. This is true whether it is a bright sunny day or the middle of the dark night. Now the Kachinas told me that this glowing mist is what the ancient Mesoamericans referred to as the Smoky Mirror. I took this information in during the first mention of it two days ago but did not in any way understand what this might mean. How, after all, could smoke-filled air be compared to a mirror? If this experience is in some way a mirror, where is my own reflection? Not knowing the answer, I nevertheless continued in this misty atmosphere for the next hour or so as I wandered from one sacred spot to another in our forest, engaging with the attendant spirits of each location as I saw them materialize in the mist.

I was led through exactly the same itinerary yesterday, beginning with the Third Portal (whose attendant spirits are the Kachinas themselves) to the Mother Tree in the Elf Circle to the Sacred Mound and finally on to the Sacred Well. The attendant spirits of the Sacred Well are, not surprisingly, Water Fairies, and these Fairies, accompanied by the Kachinas, led me each day through a deep and elaborate meditation on my developing understanding of and work with the water energy systems of the planet.

smokyDuring yesterday’s water system meditation-grounding, the Kachinas again told me that I was enveloped in the Smoky Mirror. Confused as ever, I asked them then how this experience could be called a mirror when what I saw was a thick luminescence but nothing resembling my own reflection in that scene before me. The Kachinas said, “What you see is the world as reflected in a dimension that is the effect of your own reflecting power.” This did not help me much in getting their point, so they continued by explaining, “What you see is from the perspective of your own eyes. Your eyes themselves are the plane of the mirror. You are seeing from the other side of the mirror. This, in other words, is the world seen from the other side of that reflective plane. You yourself are the reflective surface of the mirror.”

Suddenly everything made sense. My own eyes are the reflective glass of the mirror, and the shift that occurs in my visual field is the result of this shift into a reflective mode of vision. As I began to recognize the import of their words (and the energy accompanying the words themselves), I was reminded of the meditative slogan or mantra they had given me the day before: “Let the Earth’s Inner Sun shine through your heart.”

And now I see that this is, at least in part, the source of the illumination that fills the experiential space before me when I enter into the Etheric mode of seeing. The light of that Inner Sun shines out from my heart, and its reflecting rays illuminate the world before me. These rays fill the space before me with light and thus appear as the smoky mist that alters the visual medium in such a way that the spiritual dimension of the world before our eyes becomes perceptible. In this way I—and every other being entering into this sacred energetic exchange—function as the Blue Star Kachina, the reflective plane that allows for the shining of the Earth’s Inner Sun, the Blue Star, to shine in the world as a light of revelation. In this process, under the tutelage of the Kachinas, we ignite our own Kachina capacity.

blue sunWhat this suggests, by extension, is that the prophecy of the coming Blue Star Kachina, like that of the Second Coming of Christ, does not refer to the coming of a single individual identified as the Blue Star Kachina or the returned Christ. What it refers to instead is the fact that once we as a collective agency enter into our own Kachina or Christ being, we then are the Blue Star Kachina Christ that shines as the manifestation of this elevation of our collective spirit.