Category Archives: Sacred Sites

The Matakin Sky Spirits on Joining Them on the Path of Discovery

July 1, 2015

[The following text is a transcript of an audio recording of a message I channeled for the Matakin.]

Spindle of HeavenGabriel, this is the Matakin. We are very happy that you listened to your High Self and followed the directions to the Spindle source. It was not a day for you to tap into the Spindle directly, in part because of your understandable reluctance to draw the attention of the local people to your presence and your curiosity. You do not want to appear to be a gawker; you do not want to appear to be a trespasser or a threat of any kind, especially for such a point on the Planet that has such significance to you.

Mt. Nebo ChurchShoal Creek is highly charged by its proximity to the Spindle point. The Primitive Mt. Nebo Church is highly charged as well. There are some who have an unconscious connection to the Spindle in that region, but very few who would be openly accepting of your pursuit of these questions. But the more you follow this path, the more you publish your findings, the more you make this public, the more possible it is that you will find yourself in touch with others who are aware of the Spindle and who are in contact with us, the Matakin.

As you know, the Spindle itself has been in existence for millions of years and some us were involved in the construction of that Spindle. This was when the Earth was in a very different state of being and still had a highly-resonant and highly-active etheric realm. It still does, of course, but since then the physical level has played a predominant role in the consciousness of many of the beings of the Planet.

But one of the difficulties humans have in trying to imagine the origins of sacred sites is that they tend to look toward human antecedents: “Who were the people involved in the creation of certain sacred sites?” What many people overlook is the fact that the people who came along eventually were recognizing forces already in play. There were many, many species of beings involved with the Spindle of Heaven near Pocahontas long before the arrival of humans, as we know them today.

The first group of humans to arrive there were from the Second Stage of Atlantean civilization. They were out seeking places to establish colonies in order to overcome what they saw as the shortcomings of shifts in the priestly culture and the political culture of Atlantis at the time. You yourself, of course, were involved with these early expeditions, and this is one of the reasons you have been drawn back here, why this landscape, for instance, is so powerful for you—because you have very deep soul connection here.

atlantis mapAs time goes on and you present more of this information and assimilate it into your own understanding and practice and then draw others into such a practice and understanding, we will eventually give you a clearer sense of what you might do in relation to the Spindle and in relation to your conversations and work with us. There is work for you to do. But this isn’t the time to be projecting forward in that sense. It is still a time to some of the preliminary work of just coming to terms with what the situation is, what the circumstances are, what it is you have discovered.

We leave you now so that you can focus on your driving. Blessings to you.

The Matakin Sky Spirits on the Euphoric Sublime

June 28, 2015

[I am finally getting caught up with my backlog of audio recordings of conversations with the Matakin Sky Spirits. In my opinion, this one is especially powerful. I was recording this material while driving on I-70 and, due to various traffic conditions, the message was interrupted three times. For my own records, I indicate which recording files I am drawing from. — Message channeled by Gabriel Hartley.]


The view from where we live in Athens, Ohio

Of course you know that we are with you in Athens as well as here [in the glaciated prairies of western Ohio, Indiana, and Illinois], although the topology of the sky frame is quite different in Athens than it is here, in part because of the difference in terrain. You are in a hilly landscape and have a much smaller slice of the sky, so to speak, at your availability.

But one reason you feel a greater presence, a greater energetic impulse when you come through this region is that first of all there is the fact of a wider skyscape, a wider horizon, so you can take in a lot more of the atmosphere in one particular bodily relationship. It’s not simply an intellectual, cognitive relationship but very much a bodily relationship. Your body—the various layers and planes of your bodily identity are in communication on all those levels with the various beings in the atmosphere. As you visually can take in more at once, you become more conscious—“conscious” isn’t the exact word—you become more receptive to the communications of different beings on these different planes in the atmosphere simply because you have a wider scope of vision. That wider scope of vision makes way for a wider scope of perception, given the dominance of the visual input that marks human relationships to many things.

spiral of heaven

The Spindle of Heaven near Pocahontas, Illinois

This particular aspect of your relationship to the skyscape here is so keyed in to the visual that it becomes sublime. It becomes overwhelming to your sensory system, but in a very positive way. It’s a “giddy” sublime, you might say. It is not at all the painful sublime that Immanuel Kant talks about. This sort of Euphoric Sublime doesn’t have a lot of history behind it in terms of human attempts at understanding. Humans have, perhaps understandably, been more drawn to the traumatic elements of the painful sublime experiences.

Even the Mathematical Sublime is taken to be painful because we are confronted with such scope of reference that your cognitive capacity simply falters, falls apart in trying to take that information in.

But the Euphoric Sublime is something quite different. The Euphoric Sublime is the recognition once you’ve given up on the sense that your cognitive capacities are the predominant ones for your coming to terms with what it is you take in as experience of things outside yourself as well as within yourself, you can no longer feel that as pain. And it’s not simply because you now trust in a God that can see what you cannot see—that certainly exists, that’s certainly a part of the experience—and that was about as far as Kant could take it. But what is available to those who are able to step out of that Mathematical Sublime as well as the Dynamic Sublime is to simply open up into the expansiveness of the human sensorium. It is far more capable than Kant was able to take in.

There is so much more that humans are capable of than they’ve given themselves credit for. Much of this gets attributed to angels, and to a certain extent that is right. Angels are obviously capable of this. But a lot of what is proper to the human is parceled out to various other levels of being, including the Sky Spirits. There are certain cultures for whom the Sky Spirits are the ultimate. And as we suggested the other day, we are not here for you to worship; we are not here for you to surrender yourself to and offer up prayers as if to the gods. We are made up of many different beings who are at many different levels of evolution in terms of spiritual path, and as Monitor has made clear, some of us are directly in contact with the Adic Plane of existence. That does not mean that all of us are by any means.

In any case, there is no cause for you as a human being in your particular path, at your particular stage of development, to render office to any being outside yourself in that sense. The recognition that some being, including other human beings, might be much farther down the path than you as an individual have arrived at is inconsequential in the end. Certainly a sense that here is a place where you yourself can go, here’s a path for you to follow in terms of a recognition of opening, a recognition of potential and capacity that is available to you as a human being, as a Soul at this particular point in your development. But at this point we simply want to say that humans are suffering from a lack of self-confidence.

[next recording 20150628 153405]

Gabriel, as we were saying before, humans are capable of so much more than they give themselves credit for. But this cuts more than one way. This gives you a sense of the expansiveness that is available to you. Just imagine what you yourself have experienced! Imagine the kinds of beings you’ve been able to contact, the messages you’ve been able to hear, the kinds of experiences you’ve been able to draw to yourself and step outside of the normal bounds of space and time experience for humans, and to realize so much more.

[car accident]

As we were saying, this recognition cuts both ways. The infinity of extension that is available to you as a human being means that you are capable of such positive and uplifting evolutionary experiences.

On the other hand, if you think of the other information we’ve been giving you up to this point, humans are capable of exerting a considerable negative influence on the connections that they come into contact with, that they are constantly in contact with for as you are now learning, Gabriel, about the wider and wider expanse of the human bodies and the planes of existence and the ways in which all of these different dimensional levels interact, you can well imagine how, with the old dictum “As Above, So Below,” the negative experiences, the negative actions, the negative thought patterns, the negative energies that humans send out into the universe travel quite a distance and affect quite a few other beings in this extended cosmic continuum. So in addition to the capacities you have before you for good, you have a great responsibility for being aware of what you send out into the universe.

as-above-so-belowIn this sense, the significance of the other old dictum, “You reap what you sow,” is that when you send these negative patterns out, you often draw negative patterns back in your direction. This is not a moralistic statement. It is basically a recognition of the patterns of existence. On the other hand, you are also learning of the notion of the Golden Light of Grace, a Divine Light extended to all creatures in existence that allows them to overcome their karmic hindrances if they truly open themselves up to these moments of Grace that are shed in this Golden Light. This is another way you can make something possible for yourself in this great continuum of existence and ways you can hinder your development and the development of others.

[3rd recording for this session 20150628 160341]

Gabriel, now that we’ve gotten through that confusion on the highway we can come back and repeat the message that was getting a little garbled previously.

The point was and the point remains that this recognition of the expanded capacity of humanity is an element of the human condition that cuts in many directions. On the one hand, it is very important and very uplifting for humans to realize exactly how expansive their being is and how connected they are to an infinite number of rays, of grids, of networks, of planes, of different levels of existence. In short, humans are multidimensional beings who are taking time to pass through a three-dimensional existence.

This is more or less a cliché these days among what is called the New Age, but it is still a very important point to always keep in view. You are here taking a ride, a short ride in terms of the expanse of the Soul, through the three-dimensional existence of this Planet. And it is in particular your recognition as Souls when you come into this plane of three-dimensionality on the primary conscious level that you choose to come here in order to participate in the evolution of the Planetary Being. That is why humans came here in the first place. And it is through the development of their own Soul resonance that they are best able to contribute to the Soul resonance of the Planet.

So to return to the question of the infinite expanse of human resonance that we were mentioning in the earlier part of this message, this is a very critical element to understand for human development, for human evolution, for human uplifting. But again it cuts both ways, and this means that humans also have a great deal of responsibility. Their actions can lead to upliftment; their actions can detract from the evolutionary movement of the Planetary Being. The human energy goes out into the cosmos, and it is answered, it is reflected back to itself in terms of what was sent out in the first place. As Above, So Below. And this also means, of course, As Below, So Above. When humans participate in the celebration of the cosmic relationships of harmony, then those are the effects that they get resounding back to them. If they choose, on the other hand, to enter into activities that send out negative energies, then that is what is reflected back to them in the end. This is a simple element of truth. This basically the Law of Karma.

So to make a long story short: This infinite capacity of humanity allows for humanity’s expanse and simultaneously the expanse of the Planetary Being. But the negative energetic expulsions of human capacity also express themselves negatively throughout the cosmos and bring back negative cosmic return. So part of the task here is to find ways to encourage humans not only to become conscious of their expanded capabilities but to become conscious of ways to expand their capacity for simple happiness, for simple contentment, for love, for the positive radiances that they can contribute to the development of the Planetary Being.

In some ways to a certain extent this has been the task assigned to Buddhism. In particular, once that pacific component of Buddhism is developed, then as we were speaking earlier of the Euphoric Sublime, the meditative practices of the Tibetans, for instance, allow for the cultivation of this Euphoric Sublime, which is a step that comes after the ability to still one’s mind, achieve true detachment, and then to experience this ecstasy and this euphoria still without attachment. So this is a detached euphoria.

An attached euphoria becomes an addiction. Detached euphoria is simply the capacity to appreciate those elements of consciousness and existence that allow for the letting loose of the expansive capacity of humanity without addiction, without a need for that particular euphoric element.


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The Matakin on Human Disturbances of the Atmosphere

December 26, 2014

[The following is a transcript of a message from the Matakin Sky Spirits channeled by Gabriel Hartley on December 26, 2014. Audio file 20141226 141033.m4a]

spiral of heaven

Gabriel, you were asking what we Matakin might be interested in when we make contact with humans such as yourself.

One of those aspects is, as you can see in front you, a beautiful blue Illinois sky filled with chemtrails and filled with all kinds of human-produced pollutants in the atmosphere. Given that our realm is the atmosphere—many layers of it—and that our job is to oversee what goes on in the atmosphere, we are making contact with people such as yourself to try to initiate a larger awareness of exactly what this chemtrail phenomenon means for the Planet and for the beings on it, including human beings.

chem trailsThis is not simply a question of pollutants in the usual conception. This is a total disruption of the vibrational system that is in place in the atmosphere. Of course, airplanes in general have caused such a disruption, and that has gone on for quite some time. But the effects of the chemical engineering in the atmosphere are far more severe than those of plane traffic and smoke and pollutants.

This kind of disruption in the higher atmosphere and the so-called geo-engineering involved in supposed weather control is having a great impact on the Planet as a whole. The weather patterns certainly are disrupted. But that is not all, for, as we suggested, there is an entire extremely complicated web of vibrational networks at play and interplay in the atmosphere, and this particular network is being severely disrupted.

Another realm for this is satellite traffic, not simply the satellites themselves but the communication between the satellites and the computerized networks on the surface—radio waves of all sorts, microwaves. All of this has a tremendous impact on the integrity of the atmospheric balance and, in turn, the Planetary balance. For the atmosphere is the breath of the Planet. It is the spirit—the inspiration, the respiration—of the entire Planetary Being.

So the fact that you are involved in education concerning sustainability suggests that we might contact you to urge you to pay more attention to atmospheric conditions as they are impacted by human intervention and human interaction in the skies.

queenofthesunThe movie that you were watching in class concerning the bees and the hives, The Queen of the Sun, is itself an example of what we are talking about, for one of the things the movie expresses is the fact there is a vast communicational network established for each bee in the hive that allows for constant directional input and attention. As a vibration is established in the hive, it is unique to each hive. And thus in addition to all the other disruptive factors discussed in the movie, which are primarily having to do with intervention in pollination processes and in genetic engineering, we are also talking about the atmospheric engineering and its impact on the insect world at large—and especially on such a species as the honeybee, that plays such a crucial role in the survival of so many species on the Planet, including plant species.

So we do call on humans to reinaugurate certain kinds of ceremonies of recognition and communication and interplay with us and the other beings of the atmosphere. And bringing all of that together with the interactions with the beings of the waters, of the surface, below the surface, the fire, and other forms of energy, we hope for a greater degree of recognition—mutual recognition and communication—so that we can begin to address some of these difficulties.

sphere dude

Monitor Speaks on My Connection with the Matakin Sky Spirits

June 27, 2015

[The following is a transcript of portions of a channeled conversation I had with the multidimensional composite being known as Monitor and most often channeled by Harvey Grady of Sedona, Arizona. The first section was channeled by myself as I was driving through Indiana on December 26, 2014 to pick up my daughter Tori in Kansas to bring her back to Ohio. The second section was channeled by Harvey Grady on June 24, 2015.]




MONITOR: [After the usual sacred invocations of Light and Grace] The Matakin have given you a name for you to call them, and this is an appropriate name. It has a long history for ancient peoples on this continent and in this part of the continent in particular—what is now known as the Midwest, especially what is now this I-70 corridor. The term Matakin, as we said, is one that was used in the past by many spirit seekers from many different tribes.

You can feel the connection to these spirits in Columbus, Ohio and as you drive across that plateau in Indiana as you are right now, exit 137 Connorsville and Hagerstown, heading west and all the way through Illinois. This is one particular spirit continuum.

So what we will also point to is the fact that you have felt an equally strong connection to the Sky Beings in Missouri and Kansas and Colorado and elsewhere, but you have also noticed a kind of distinct flavor, so to speak, that distinguishes those beings from the ones that you know in this Midwestern corridor.

Now to return to the question of the Matakin, The Matakin are a species of beings not unlike the Kachinas or the Hathors. They are originally from extraterrestrial sources. They are not unified in terms of origin. They make up a continuum of various beings from different parts of the multiverse, some of them from outside of this universe as it is recognized in your contemporary human consciousness of the human species.

There are very few movements on your planet that are allowing for the elasticity of definition of being that would allow for your understanding of this multiverse that we speak of. Contemporary physics is of course pointing in this direction. But there are many factors that keep contemporary physicists bound in their own trust in leaping forward. There are very few who have the soul connection that Einstein had in the sense of being able to tap into so strongly and faithfully their own intuitive makeup.

The Matakin, as you already know, are beings who oversee the comings and goings of various forces to this planet from outside and the leavings from this planet to the outside. You could think of them as border guards. To a certain extent, this is a very appropriate analogy. They are protectors; they are overseers; they are blessers; they are providers; they are shapers. There are many different aspects to the services they provide to the planetary being.

So we suggest that you speak directly with the Matakin, for this is a major part of your project, and this is where you now can go forward with this retrieved Soul aspect.

As we’ve said, the Matakin are similar to but not the same as the Kachinas that you have been working with. Your path can very well be defined as shamanism, as you’ve recognized, but there is no need to limit the definition of who you are or what you are capable of to anybody else’s definitions. You are in fact here to open up new understandings of what it means to be a shaman—what it means, for instance, to engage with beings such as the Matakin, the Kachinas, the Hathors, the People from Below, the Arcturans, the Procyons, the Betelgeusians, the other beings that you have made contact with, the Stone Beings, and to pursue a conversation with them, and to bring them into conversation with each other. For that is also one aspect of what you are here for as a mediator—to bring various types of beings together through the human continuum.

You are here to become one of those who understand and learn how to engage with the energies of the Universe. For this is another reason why you have been contacted by the Matakin, for that is in large part what they represent: the winds, the storms, the electromagnetic fields that pass through your atmosphere, and the connection to spirit that wind and breath have always meant to so many cultures of the human species.



June 24, 2015






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.


Naiad Season

March 15, 2015


After two of the harshest winters I can remember (harsher even than my winter in Finland 2012-2013), this year’s spring has come in like a cosmic miracle. One fine moment heralding spring’s arrival was my chance to teach Thoreau’s “Spring” chapter of Walden once again, this time at exactly the moment when the ice and snow were melting, revealing the patented forms of the Artist who made us all. But even more inspiring was my conversation this morning with the Naiads.

The Naiads—the freshwater nymphs of the springs—are always present and conversant, of course, even when the spring waters are flowing beneath rather than above the surface of the earth. But this morning, with at least ten acres of our property madly flowing with newly replenished springs, the Naiads were absolutely giddy in celebration of the birth of the new year (which in older times began in March).

I was walking around the meadows, creeks, springs, and ridges of the property all morning while my son Kivi was sleeping strapped to my chest in a Snuggli pack. As we approached each newly-refilled pool of spring water, the water fairies or naiads began singing and chattering more excitedly than I have ever heard them before. I was very happy to be able to combine this moment of parenting and spirit talk, knowing that in this experience Kivi was receiving an energetic bath of a sort just as I was.

While most of my conversations with the fairies this morning concerned myself, they did assure me that anyone who patiently tries to can tune into the celebration of the naiads at the springs. Naiads, I have learned, are far more outgoing with humans than are most species of fairies, which might account for all of the myths and folk legends concerning the seductiveness of these water fairies. While I take this to be somewhat of an embellishment, this much seems true: if you learn to open your heart in as ego-less a way as possible to the spirits of nature, you will eventually—perhaps after lots of internal self-harmonization—be able to join in their springtime celebration and song.


Another Day of Interactions with Arcturians in Athens

January 31, 2015

arcturian ships

Last night as Anna and I were sitting in bed, reading, watching astrological videos, and playing with Kivi, our son who on that day turned eleven weeks old, I casually related a memory from earlier in the day that had just come back to me.

I said, “Oh, I forgot to tell you earlier that at work today, as I was walking from Baker Student Union past the campus mound above the old Journalism building and near the administrative buildings, I felt a call to look over at the sacred stone on the mound. Just as I did I saw an enormous beam of light shoot up from the mound into the heavens farther than I could see, and there, as if suspended on the beam of light was a massive Arcturian space ship.”

What struck me most in that moment of relating this tale was not the outstanding nature of such a sight but the fact that up until that moment I had forgotten all about it. I was struck, in other words, by the fact that I have become so habituated to such phenomenal occurrences that they often no longer stand out in my memory any more than what I had for lunch (a phenomenal bagel sandwich, by the way!). And I suppose this is a good thing, so long as I don’t begin to take such happenings for granted and no longer let their importance seep into my being.

More amazing was the fact that this perhaps unusual encounter was only one of several that I had had during the day. On the way to school in the morning as I was driving along the highway by the Stimson Street bridge over the Hocking River, I looked over at the Arcturian ship that is constantly stationed over the river just south of the bridge (positioned between Bong Hill and the international student housing apartment buildings). As I felt our Mental Bodies align with one another, I asked the Arcturian who usually communicates with me a question I hadn’t thought of until then.

“How often do you guys have to go back to refuel? It must take quite a bit of fuel to keep hovering up there week after week, year after year!”

The Arcturian sort of chuckled at my naïveté and answered that their ships don’t use “fuel” in the sense that we on Earth tend to think of but rather a form of energy production that is “green” and limitless.

I thought to myself, “Oh yeah, how silly of me to think so.” And then I continued on to school.

So between my classes as I was out getting lunch I then saw the beam of light and the enormous Arcturian space ship that I have already mentioned.

I should explain that the mound on that part of campus is the physical remnant of an ancient sacred mound that has since been more or less reshaped by the “landscaping” process of turning this sacred hilltop into a university. The hill is not only the energetic center of this particular curve in the Hocking Valley—positioned in the center of a ring of hills and ridges that surround the campus from Peach Ridge to the north to the hills of the Ridges complex to the south to Bong Hill to the East—but also, I was told yesterday, the energetic center of this entire southeastern region of Ohio. So often when I walk past this part of the College Green my attention is drawn to the massive earth energy pouring out from this mound. And the same was true yesterday—although I was deep in thought about where to find lunch at the moment until I heard a voice draw my attention to the mound.


The ship far above on the light beam must have been at least as large as a city, for given how far above the Earth’s surface it was hovering, it nevertheless looked very large from below. I asked the ship’s inhabitants who they were (although I had already intuited the answer) and they said, “We’re the Arcturians, of course.” The “of course” is in recognition that the Arcturians are the primary star people who contact me on a fairly regular basis and the only ones whose ships I have seen (at least consciously).

Then in the mid-afternoon as I was driving to do some shopping on the way home I passed the ship hovering above the Hocking River as I crossed the bridge on Stimson. Given that this was the third time in one day that they had caught my attention, I decided to ask the Arcturians some more questions.

“What brings you all to Athens and how long have you been here?”

They replied that they came here several hundred years ago to oversee the human relations among themselves in such a powerful spot, the idea being that disharmony among the human inhabitants would have an impact on the effect of the power emanating from the multiple vortexes and other energy sources, not least of which is the Hocking River itself.

They added that while Euro-Americans often imagine that the troubles for Indians only started when the white people washed up on shore on this continent, the truth is that there had been troubles in this area for many centuries before the Europeans (at least the wave we all talk about beginning in 1620 and all) arrived. It seems that the tribal peoples who moved through this part of the continent over a span of many centuries often came into conflict with one another. Why else would the Haudenosaunee (or Iroquois) have needed to create a Great Law of Peace, after all, if they were already living in peace among one another?

Of course, things then heated up exponentially once the English colonial “settlers” began looking for ways to add the Northwest Territories to their list of real estate properties. And now, the Arcturians (and others) emphasize, with increasing technological ravages against the Earth these days, humans need to draw their attention to the ways in which they are affecting the energetic streams of sacred sites such as Athens.

So now, Dear Reader, you might have a better sense of why I was more surprised not by the happenings of the day in my interactions with the star beings but by the casualness with which I engaged in these communications and then so easily forgot about them by later that evening.


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


Showdown at Cahokia Mounds

[I originally wrote this report of an experience at Cahokia Mounds in November 2012. Given that I have been again drawn to Cahokia for a variety of reasons and have as a result experienced new things, I am posting this older spirit journal entry in order to provide some explanatory background to the stories I am now recounting.]

November 8, 2012

I feel the need to recount my last experience at Cahokia in part simply to record the information of that day, but also because I know I have been avoiding confronting what happened then and what it might mean. I’ve been avoiding it because it involves ego issues for me that I am uncomfortable with. Getting to the point, the event was a kind of Matrix-movie dramatic showdown between the forces of Life and the forces of Death, and I was playing the leading role as the hero shaman who saved the day.

This has become an issue for me again as Melchizedek (one of my guiding spirits) has been urging me to step up to my identity and my calling, to accept the power that I know I have, and yet I am uncomfortable with appearing to be sunk in some ego hero drama. It seems, though, that rather than coming to some kind of balanced understanding of who I am and what I need to do, I keep getting caught in this see-saw back and forth between denying myself any power at all and seeing myself as the all-powerful savior of the movie. And Cahokia itself draws this out of me because it is there that I am most being called on to take a stand, not simply to understand the past but to correct it.

So to the story of that day: on October 2, 2012, as I was driving back to Athens, Ohio from Lawrence, Kansas with the goal of closing up the house so it could be ready for a buyer to move in should it sell while I am in Finland, I stopped by Cahokia again. I was called to do so, but I had no idea what the plan might be. I wasn’t aware of any new mound to explore or situation to take into account. I just knew that I needed to go there. So I did, despite the fact that I was also eager to make good time on the fourteen-hour drive back to Athens.

As soon as I stepped out of the car into the moody, rainy afternoon, I knew that I needed to walk between the Twin Mounds. I still didn’t know why. As I approached the mounds I felt a growing sense of anticipation, knowing that there was a large host of spirits gathered here for this very visit and that I was somehow going to be involved in something big. I walked up along the southern end of Mound 60 (which Anna and I take to be a male energy mound) and entered into the space between it and Mound 59 (which we take to be a female energy mound).

As I entered into the space in between the mounds I could feel the combined energy vortex there growing in intensity. At this point I found myself quickly shifting into the consciousness of what I knew was one of my former selves—a shaman who had lived and died at Cahokia during the critical time of the take-over by the sacrificial priests. With reassurance from my Higher Self, I gave this shaman permission to use me as his vehicle for this action.

I immediately knew everything about this former self who was now controlling my body, speech, and actions. I knew that this shaman-priest was very powerful but that he was now confronting the power of a rising class of sacrificial priests who were converting the mound powers from structures of love to structures of death and mind control. As with many other early communal experiments in democratic spiritual societies devoted to superconscious development of the Power of Love, this Cahokia was facing its destruction and conversion into a technology of death. I was the shaman representing the losing side, the advocates of Love Power. But I was now here to turn the tables and bring back the Power of Love.

I—I will now speak of the shaman in the first person, given that he and I were now unified in action and that this was a lesson for me from a past self, even though I was watching the entire scene as though I were a passive observer watching a movie—I walked solemnly and powerfully to the power point where the vortex energy of the two mounds converged. I raised my hand to the west and began drawing in the energy from Mound 59. Then suddenly and completely by surprise, I found myself shouting prayers to the mounds in a language I have never heard before. I continued to speak this language, shouting out sacred orders and incantations of some kind throughout the rest of my time at Cahokia.

Next I turned my face to the east towards Mound 60 and began taking in that mound’s energy. Two whirlpool columns of light shot up from each mound high into the heavens. During all of this thousands of voices were cheering me on, shouting “Gabriel! Gabriel! Gabriel!” I then found myself turning my face northward and drew in the energy from Monk’s Mound, the massive earthen pyramid that draws most tourists to Cahokia. As I did so, a whirlpool column of light shot up from Monk’s Mound and then arced downwards towards me. The power point between Mounds 59 and 60 was now triangulated by this addition of energy from Monk’s Mound. Suddenly a massive tower of light shot up from my power point high into the heavens, illuminating the entire quadrant of the planet in the midst of the rainy overcast Illinois sky. This was accompanied by the increasing sound of cheering voices coming both from other past inhabitants of Cahokia and from a host of spirits and fairies.

Throughout this drama of energy and light I was still clueless as to what the whole show was about. Things started to get a little clearer, though, when I found myself turning my whole body around to face the south—where Mound 72 lay in the distance, secluded from the greater community of mounds. Mound 72 had been revealed to me during an earlier visit to be the site of the sacrificial priests, all of whom were represented by the figure of the Birdman of Cahokia, the honorary priest whose corpse was found by anthropologists with its bones lying among the skeletons of dozens of women. This particular mound had become the primary embodiment of the sacrificial turn at Cahokia.

While initially a figure that commands awe and fascination (and today is the official Park icon), the Birdman in the end represents the power of the bird of prey turned against the innocent. In order to enhance their own status and power and prestige, the shaman-priests here began a culture of ceremonial sacrifice that converted the site’s Power of Love into the Power of Destruction. Now here I was, with thousands of shouting spirits by my side and in the skies above me, solemnly and powerfully marching southward towards the representatives of the Powers of Destruction at Mound 72.

As my shaman-self continued marching confidently towards the mound, my watching self was getting pretty nervous. This was shaping up to be some kind of major confrontation, a battle between the forces of Love and the forces of Destruction. While this was all very exciting, I was at the same time a bit embarrassed at playing such a Neo-type role in this drama. Who am I, after all, to be drawing such attention to myself, with throngs of spirits and followers shouting in support as hosts of fairies sang their songs of anticipation and praise from the surrounding woods? I was both thrilled and embarrassed to find myself unexpectedly cast in this messianic role. I was also uneasy with the thought of the impending violence that promised to be unleashed in this righteous confrontation.

When I arrived at Mound 72 I circled around it from the west and then the south, walking to the southeastern corner of the mound. This is where I had sat months before when I originally received the vision of the blood and sacrifice that the mound had always represented. Now I saw that it was my intention to challenge this figure of destruction. This was to be the initial showdown in my attempt to turn the tables once more and raise the Power of Love. The shouts and songs echoing around grew in intensity.

I raised my arms into the sky, staring intently at the center of the mound, seeing the Birdman of Cahokia ready for attack. I began to open my mouth to shout, expecting this to be the onset of the great battle. I leaned my head back and shouted, “Birdman of Cahokia, bearer of sacrifice and destruction, representative of the Priests of Death, I am here to tell you that we love you! We are here to welcome you into the Circle of Love where you have belonged from the beginning. Forgive yourselves for the destruction you have created and unleashed upon the world. Forgive yourselves for the rape and the murder you have conducted in the name of all that is holy. Join us in this Circle of Love!” I was absolutely stunned by this speech. This was not what I had expected at all. Here I was, nervously expecting the beginning of some battle of Armageddon, and what I witnessed instead was a call to Love and self-forgiveness.

The Birdman of Cahokia was clearly just as stunned as I was. He drew back into his mound, not sure what to make of this surprising turn of events. All around me the fairies of Cahokia were singing and cheering, thanking me for finally returning and beginning the Great Turn of Love. I looked deep into the woods into the heart of the fairy throngs and smiled. I knew that I had finally stepped up and had accepted my calling. I knew that now I had finally embraced the Shaman of the Circle of Love who I had always known myself to be but had never dared to acknowledge.

Just at this moment, I looked back northward at the space between the mounds. A deer ran into the space from the same southeasterly direction in which I had approached Mounds 59 and 60. The deer ran right to the vortex power point where the light funnels from the three main mounds had converged. It stood there, facing Monk’s Mound, surrounded in intense light. And then it turned and looked directly at me for what seemed like a full thirty seconds. I thanked the deer for consecrating this event. At that point it turned and ran off towards the north, disappearing from view as if it had evaporated before my eyes. I felt truly blessed at this sight.

I marched back towards the Twin Mounds as triumphantly and gloriously as I had marched down to Mound 72. I spoke with the spirits of the trees as I passed. I returned to my car, looked back briefly at the Twin Mounds, and then pulled back out onto the street to continue my trip to Ohio in the gathering rain.

Cahokia and the Stairway to Heaven

December 9, 2014

Here I am recording the experience I just had at Cahokia Mounds. This is Tuesday at 1:27 in the afternoon Central Time. And I just spent about the last half hour at the mounds on my way back to Ohio after a weekend in Kansas with Tori.

As usual, I went straight from the parking lot to what is referred to as the burnt pillars of the former stockade section—I’m not quite sure that’s exactly what it was. But I am often drawn to begin there my mound experience there, as Anna and I were when we first visited this complex almost three years ago now. As it turns out, Tuesdays are days when the park is closed. But luckily you can still be on the grounds. You just can’t go in the museum building, which is fine with me, having been here so many times now.

The Male Energy Twin Mound

The Male Energy Twin Mound

Next I went to the Twin Mounds across from the stockade. I began tuning into the energy of the first Twin Mound (Mound 60 or Fox Mound), the one to the east, which is the male energy mound, the flat-top mound opposite the rounded conical mound, which is the female energy. As I now see it, I was drawn to this mound to establish that male energy connection as a part of my path in this particular world. I then walked over to and stood at the vortex point (where the energies of the two mounds intersect in a vesica piscis) and went into Etheric vision, with the Mists of Avalon rising all around me as so often happens when I go into the Etheric mode.

As I was doing so, feeling the energy, letting the energy be channeled through me, I began to see various entities, lots of entities all over the grounds—I was facing south—with some very close to me, within ten or fifteen feet, others fifty feet, a hundred feet, some a few hundred feet away. They formed a wide series of concentric rings of beings who took this opportunity to encircle me as I engaged in this particular moment.

Cahokia Birdman tablet_HRoe_2012At this point I was then called down to Mound 72, which I haven’t visited again in quite some time after having some very powerful visions there. I then realized that I had been urged to go to the Twin Mounds in order to ground myself in that energy, the male energy that I am identified with in this lifetime, the fusion of those in the vortex, in the vesica—and with the power of those energies I was then able to go down and once more confront the Birdman of Cahokia, the sacrificial priest of Mound 72 who had been buried there with several young females. As I went down there I felt that this was definitely what I was called here to do.

I was called to read the explanatory sign once again, which I originally was going to ignore, having read it so many times before. But this time I noticed a little paragraph towards the bottom that talked about the alignment of the mound.

IMG_2464The particular angle of the mound is set perfectly for sunrise during the Winter Solstice and sunset during the Summer Solstice. So I walked to the southeastern corner of the mound and climbed up onto that southeastern point and stood facing the southeast, the direction of the Winter Solstice sunrise. Especially given that I’m called on again to carry out the Winter Solstice sunrise ceremony for the People from Below in this moment of Emergence into the Fifth World, I could tell that this was a very important point for me.

mistsAs I was standing on the mound I then became very enraptured by the energies of the place and felt myself expand throughout that energetic field. Again the mist rose, a very thick mist this time, exactly as in the movie The Mists of Avalon. They were so dense that I could not really see through all of the mist to the woods before me. The woods, by the way, are filled with fairies—this is a very powerful fairy spot, and has been for much longer than humans have been on this planet. They have been very important in some of the stages of development of various cultures at Cahokia in the past.

As I was facing the Winter Solstice point and just going into the Etheric vision, again I could see many, many beings standing before me and could feel them in a ring around me and throughout the woods.

The birds, by the way—the starlings, I believe they were, or swallows, who fly in these murmuration patterns—had been swooping all around, and I realized that they were actually the ones who had drawn my attention to Mound 72 when I was at the Twin Mounds. They flew around me and then landed in the trees in front of me, staying in front of me like witnesses or supporters the entire time I was down at Mound 72. They were chattering away, singing and chirping while I was engaged in this particular ceremony.

I could see all of the fairies and various other beings. And as I was looking at the beings, allowing myself to see more clearly what these various entities might look like, suddenly a funnel of spiral energy opened up from the base of the mound where I was standing on perhaps a 30º angle from the incline of the earth, an angle that would probably match up with a particular moment of the sunrise on the Winter Solstice.

stairway-to-heaven-mountain-dreamsBut the peculiar thing about the spiral was that while I could see the energies rotating in a spiral pattern, I also very clearly saw this turn into a stairway. I could see the steps reaching off into the heavens, which was peculiar for me. I’ve never seen anything quite like that before. And as I was looking at the stairway I then could see beings, probably hundreds or more, entities, energetic beings just walking up and down the stairway that was connecting the mound to the heavens in a dramatic way.

And at that point I was reminded of the Emergence and the Solstice and also that in Pueblo tradition the Kachinas come and go on the Solstices. I realized that this was a universal vision for the Winter Solstice, what the Hopi refer to as the Soyal Ceremony. I could see various beings coming down from the heavens on the stairway to the Earth. And I could then see them walk right through me as they passed along the ridge of Mound 72 and then walk up another stairway to heaven towards the northeast from that opposite corner of the mound (the coordinate point marked by the San Francisco Peaks in Arizona), now re-ascending for the Summer Solstice.

hopi_dance1921After seeing the Kachinas and other beings ascend back into the heavens, I knew my ceremony was over, that my vision had come to its conclusion, and that it was time to give my thanks to the spirits of Cahokia for allowing me one more chance to see into the magical dynamics of its past and to prepare for my greeting ceremony for the People from Below on the coming Winter Solstice.