Category Archives: Self

Gabriel and the Angelic Intelligences

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

MONITOR ON MY CONNECTIONS WITH THE ANGEL GABRIEL

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

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

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

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

GABRIEL:      Yes.

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

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

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

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

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

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

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

Henry Corbin, Shaikhism, and the Spiritual Light Body

From Spiritual Body and Celestial Earth Chapter Two, Part 4

  1. Hūrqalyā, Earth of Resurrection

hurqalya[90]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[98]

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

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

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

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

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

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

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

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

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

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

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

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

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

mazdaism

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

March 2, 2016

wrestling

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

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

syzygy

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

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

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

32HermaphroditeMercury

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

star-sun

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

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

Venus Transmission

October 21, 2015

Venus

As I went to bed last night I was thinking about my conversations with beings from Jupiter last winter. Then out of nowhere Jupiter told me to expect a visit from another planetary force soon. Well, “soon” turned out to be within just a few hours as I opened my eyes at 4 a.m. this morning and saw a light come into focus through the branches of the trees on the hills east of our house. I immediately knew this was Venus come to pay me a visit.

Jupiter (as a collective planetary voice) said, “Relax, lie there focusing on this beautiful light of Venus manifesting before your eyes. See and, more importantly, feel the energy of this alignment of stars and planets, of Leo’s beautiful frame, of Regulus.”

alignment

So I watched as Venus slowly rose higher into the eastern sky, light waves flashing as she passed behind the tree branches, expanding in her brilliant illumination.

And then Venus herself began speaking. “It is not at all accidental that you found yourself making several reference to me in your classes yesterday and in your readings. This is all part of an important, consciously orchestrated series of synchronicities on your planet at this time. You and many others have been profoundly, if not always consciously, affected by this particular alignment of planets and stars from your Earthly perspective. This is a critical time of transition for your planet, and as you can see and feel, I play a key role in this alliance of waves and rays and energies.”

Venus’s reference to my teaching involved my growing awareness of an unexpected “coincidence” of references to Venus in both of my classes yesterday at Ohio University. In my first class, Multicultural Critical Theory, we were studying a chapter by Patricia Hill Collins on Black Female Sexuality. In her overview of various modes of oppression, Collins spent some time discussing the Hottentot Venus phenomenon as a primary moment in the development of racialized sexual domination in the West. Her primary thesis is that the domination of Back women’s bodies serves as the Matrix of Domination in Western culture, the crucible out of which other forms of domination—racial, class, gender—grow or are articulated. What struck me most in the chapter, however, was Collins’s claim that “[A]ll systems of oppression rely on harnessing the power of the erotic.”

The erotic, of course, is one area under the purview of Venus. And while in this chapter Collins explores the negative side of this work of the erotic, she closes the chapter with the suggestion that while “harnessing the power of the erotic is important for domination, reclaiming and self-defining that same eroticism may constitute one path toward Black women’s empowerment.”

So this got me to thinking about the role of the erotic when harnessed in such systems of domination and liberation. The Rebel Flag of the Confederacy, for instance, gains much of its power precisely from harnessing the power of the erotic. This symbol of racial domination serves to stimulate and organize the flows of erotic drive into a relatively coherent yet often only dimly conscious expression of racialized sexual domination, a power struggle over who’s on top—a power play especially appealing to poor White men who are often dominated in other various ways in our collective Matrix of Domination.

And all of this led me to wonder how we might more productively harness these erotic drives for a platform of liberation. How might the energies we draw from Venus lead us to a higher social constellation than we can currently imagine?

In my later class, a Senior Seminar organized around the theme “Exraterrestrials, Angels, and Elves,” we were finishing up our discussion of the American poet H.D.’s book-length poem Trilogy. While there is much to say about this stunning book, I will here only point to the central role of Venus as one aspect of the liberating powers of imagination that H.D. stages in her coordination of various goddess figures of the erotic: Isis, Astarte, Aphrodite, Venus, and—through a wonderful transfiguration brought about in the poem—Mary Magdalene. Through this particular constellation of goddesses of the erotic, H.D. offers us a glimpse of what a liberating reclamation of the powers of Imagination might offer.

So I was quite stunned and yet not at all surprised to hear Venus mention these moments as part of a larger process of Venus-Earth realization.

When I asked her what I might do at this point, she suggested that I do more research on this moment of planetary alignments spanning Leo and Virgo during this Fall of 2015. But more importantly, I and others should tune into the energies emanating from this eastern portal each early morning during this season. We can do so in our meditations and communicative journeys. She suggested further that these powers will influence us in one way or another, so it is our best interests right now to tune in very consciously as we experience these transformative powers. The VENUS-JUPITER-MARS conjunction energy following the transition from Leo into Virgo is intense! (I’m referring, of course, to the planetary alignments with the constellations, not the Zodiacal time of year.) This is a powerful time for personal and global transformations, but we need to focus our intentions or be swept away on the tide. In other words, the shift is partly under our control—just learn to surf this wave!

planets

Venus engaged me in an extended discussion concerning my own life as lover and father. I was overcome by the beauty and warmth she expressed in her assurance that we can tune into these higher energies right now and allow ourselves greater comprehension and control over our extended erotic faculties, which include our roles not simply as lovers but as parents, children family members, friends, and members of the planetary family at large (which is not at all limited to the planet’s human inhabitants).

Moreover, she suggested that I do some research on certain esoteric expressions of our relationship to Venus in order to gain greater clarity concerning what all this means on personal and collective levels. I have only begin in this work, but I already found a most stimulating passage that could serve as a postscript for this entry:

“Perhaps some idea may be gained if we remember that, in an occult sense, Venus is to the Earth what the higher Self is to man.” Alice Bailey and Djwal Khul, A Treatise on Cosmic Fire

I’m Being Followed by a Moon Shadow

June 7-10, 2015

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

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

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

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

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

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

moon in clouds

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

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

Monitor on the Soul

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

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

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

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

moonshadow

Kachina Message to Humanity #2

Free Yourself By Embracing Your Shadow

September 1, 2014

People, welcome. We are the Kachinas.

It is good that you have with consciousness and faith and integrity moved forward with the project of Planetary development. Do not blame yourself over matters such as “lost” or “wasted” time, for that is not of importance here. What is important is the path that you take, the path you follow, and the clarity that you attain in this project.

green spiralYou are letting go of karmic encumbrances that have been keeping you stalled. But do not imagine that such stalling is simply a waste of time. This stalling has been in many ways beneficial in the sense that it has allowed and indeed forced you to become aware of these karmic blockages, these karmic possibilities, and to use them as the karmic possibilities that they are to spur you to further growth, to spur you to further development along your path. And you have had to do this in order to achieve clarity and the vibratory status that will make you best capable of carrying out this purpose.

When you achieve that vibratory state, which all of these various forces who have contacted you have emphasized and have worked with you on, when you achieve the vibratory state necessary for making clear, consistent, and conscientious contact with other beings, you are capable of aligning yourself with their vibratory rate because yours is clearer, yours is purer and more consistent with your Higher Self, your Higher Being, your Higher Path.

So rest assured that you are and have been on the right path; that you have been clearing the obstacles that have kept you from being able to do the work that you are able to do at this moment. You have the qualities, of course, to make this possible in the abstract, in utero, so to speak, that you are ready to give birth to your new self who is ready to let go of the karmic encumbrances that have held you back so long. Happy Birthday, then, in that sense, Humanity!

And let’s continue.

Message to Humanity #2

As we suggested in the previous Message to Humanity [#1], one of the necessities for stepping out on this path and for carrying out the goals and the purposes for the Planetary achievement is the cleansing and the clearing of karmic factors that inhibit your utmost possibility—the vibratory state and condition necessary for optimal connection to other beings, when the Human Being remains bound up in vibratory frequencies that are frustrated by karmic inheritances—fears, anger, ego, and the like.

autumn_vibrationAt those times the Human Being is far less capable of achieving the clarity of vibration necessary for the communications that he or she is capable of. So it is our suggestion, as we suggested in the previous message, that you find those qualities within yourself that resonate with the ground of your being, that resonate with what makes you feel optimally vibrant and joyful and clear and functional. For as you allow those elements, those activities, those thought processes to work within your total system and your total being, your total personality, you are then clearing the way for the development of the vibratory personality that can best do the work that you are now seeking to do.

You have come to this planet for exactly this purpose. Those of you hearing or reading these words at this moment have come to this planet for this reason. And as is common with the Human Being, you have come with a lot of work to do on yourself in order to make you better capable of carrying out this project.

Some of you will turn to meditational practices of various kinds that will allow you to train your consciousness, your field of attention, your clarity of thought and in the process will stimulate the development and clarification of your chakra system and the various energetic points—the nadis, and other etheric, astral, and mental energy points connected to your chakra system, and through this engagement in energizing, you bring your various bodies into a more productive and harmonious alignment with one another so that ultimately the physical body, the etheric body, the astral body, the mental body, and ultimately the causal body work in concert, in unity of purpose, and in unity of vibration.

All in existence registers a particular vibratory pattern, a particular sounding tone, a particular graphic quality that identifies and individualizes it and makes it distinct from all other patterns of energy. Each personality of each human being works in the same way and gives off particular tonal resonance that other entities recognize and are either drawn to or repelled by.

It is not your goal to seek the unification of all entities at this point in the development of the cosmos, but the harmonious arrangement of intention and activity with those entities who are best qualified to work with you as you go forward in this project of helping the Planetary Being attain its highest state. So each individual has particular work to do, individual work to do to make a space for them as the unique register of forces that they are.

As individuals move forward on this path, as they achieve the clarity they are seeking, as they begin to recognize the qualities of other human beings, of other entities of all sorts, and realize with whom they may harmonize and those with whom they might not, they are better able to ground themselves in the qualities of their very being that make them most capable of benefitting the planetary design.

Frequently you will find yourself frustrated on the path. You will find that a particular activity that seemed so simple to you on the previous day is now so difficult. This is because each day brings a new arrangement of forces of energies, of planetary arrangements and alignments, of configurations of beings and entities who come, who go, who make choices, change their minds, and as you experience this just as you do with other human beings, as you experience this with the host of entities you are contacting and are contacted by, you will realize that on some days things seem to go quite well while on others they appear to go less well.

What we ask of you at this point is that you neither judge yourselves nor judge others on the days that things seem to go less well, but to recognize that those are days that best call you on your own resources to develop an understanding of how it is that you respond to various impulses, trajectories, triggers, and so on. And as you become more familiar in recognizing the vibratory signatures of those particular combinations of powers and how they impact your energy body, your mental structure, your own vibration, you can better develop strategies for more appropriately dealing with those complexes as they arise. You can develop mnemonic devices of a sort, of an energetic and bodily sort wherein, for instance, you say, “Oh, that particular uncomfortable feeling in the solar plexus—I remember that that occurs when I am confronted with a particular past-life set of energies and dispositions that are no longer serving yet which still hold sway in my total soul complex and have an impact on my personality.”

These fear complexes, these resistances, these moments of doubt, of anguish, of shame, of pain are moments of Shadow Work—moments where you have the opportunity to recognize what it is that you carry with you in the shadows of your being that still have an impact on how you resonate as an individual being. And when you become conscious of these, you can address them. You can embrace them as what has brought you to the place where you are at now and as energies that are bound in certain patterns that can be recognized, appreciated, and released. This is the goal of Shadow Work: to recognize, appreciate, and release the energies that keep you bound to ancient primal patterns that no longer serve your best interests as you go forward now.

knotsFor each of these knots, so to speak, of energy contains a vast store of energetic resources that you can turn to benefit your being, to benefit your plan, to benefit your purpose and your path—so embrace the fears, recognize their sources, acknowledge that there is no longer reason to fear, and let those energies be directed towards a more conscious and directed purpose. In the end you will find that you have a vocabulary, so to speak, of physical experiences, of energetic knots in your body that are calling on you to recognize certain energetic complexes and resistances, and you can develop a variety of ways of coping with, of opening up and embracing and releasing these energies so that you can learn who you are in your deepest self and allow all of those aspects of yourself to work themselves out to their fullest.

The fears are there for a reason. There are things to fear! And fear is a survival mechanism. But it is the karmic fears that keep you bound to habitual patterns that no longer help you, no longer serve to protect you, that can be turned around to a more productive pattern of consciousness and direction.

We will have much more to say about this Shadow Work, but in closing let us reiterate that if you ground yourselves in the very nature of your being, those resonances that are natural to you and that lead you to joy and excitation, happiness, and fulfillment, they will give you the energy to deal with those knots of resistances that are bound in your body and help you to balance them out. This is not a message of hedonism and simple gratification of the physical body. This is a recipe for expansion. This is a recipe for fulfillment. This is a recognition of the self-liberating potential of the human body to speak to your consciousness and to allow you to recognize how these various knots, karmic variations, keep you frozen in place.

It is your time to be free. It is your time to grow. It is your time to let that inner vibration reach its natural song and allow you to harmonize with the Song of Creation.

Go forward in peace. Go forward in happiness. Go forward in the release of energy that you make possible for yourselves in accepting who it is you really are.

[This message was channeled by Gabriel Hartley in Athens, Ohio on September 1, 2014.]

Blue Kachina Message to Humanity #1

Ground Yourself in Those Traditions and Energies That Inspire You

August 29, 2014

Heart Energy (at Glastonbury Tor)

Heart Energy (at Glastonbury Tor)

I am the Blue Kachina, and I speak to humanity now with great urgency. But this declaration of urgency is not meant to cause fear or panic; it is not meant to trigger you into various kinds of anxieties and disturbing excitements of emotion. The excitations towards which I am working, the ones I am hoping to trigger within you, are those of Joy, the excitations of Love, the excitations of the feeling of connection to something larger than yourselves—a sense that has been lost in much of the world of the present day for Humanity.

There are ultimate consequences, of course, to not heeding these suggestions, but moving forward on a path of fear allows for influences in the ways you perceive the world around you that are not necessarily helpful as you go forward and make the connections you need to make with those Beings and Entities who are here to join with you. Not all of the Beings here are here in order to help you. They are here to frustrate you. But when you begin a journey expecting frustration, then you will certainly find what you seek. If you begin a journey grounded in your own sense of Self, in your own continuity of being, your integrity of your connection with your Higher Purpose through your Higher Self, then you can rest assured that the Beings who come to you and who resonate with your own sense of well-being are the ones you are designed to speak to, the ones with whom you came back to this planet to meet with, to work with, to celebrate with, to sing with, to create joy with.

So breathe deeply, all of you Humans taking this step forward in the Path of Light, in the Path of Love, in the Path of Transcendence out of the pit of despair, out of the pit of pain and unhappiness that has characterized so much of Human Existence. For this is only one pale side, one shadow side of Humanity. There are many joys in the long train of human experience that are not recorded as distinctly as are the pains and the sorrows. But you can find those traces of joy, and you can feel their resonances as you dive into your own Heart Being.

Glastonbury Heart

Glastonbury Heart

For this is a message of the Heart, of Being within the Heart Space that makes you what you are as a Human species. And we mean this generally, for there are many different types of Humans, many different species, in fact— subspecies and so on—that go under the name of Human. But again, this is not information designed to disturb, to frighten, to cause anxiety, but instead to allow you to recognize the multiplicity of the threads, the inputs, the influences that have gone into the pool of experiences and energies that have come to be called the Human Being. And it is from this variety, this great diversity of experiences and energies that Humans can flourish with such complexity, with such color in the array of expression of the ultimate Divine principle in the Cosmos at the Heart of each of you. As you walk forward out of your Hearts, you walk forward expressing the All that Is, the One that all participates in and that all expresses. For you are all part of one larger energy, one larger principle, and each of you in your own way has your own unique, particular colorful, beautiful way of expressing the nature of this One behind All.

So I, the Blue Kachina, speak to you, all of Humanity, at this point in order to ask you to do the work that you need to do, should you feel called on this Path, this Path of the Heart that will allow you to re-engage the experiences of Divine Glory that are your birthright. The energies of the Planet, of the Universe, of the Cosmos that you have experienced in so many ways before and that now can flourish in you as you rise to recognize your true Inner Selves and move forward with the determination to allow yourself to fulfill your own Inner Being, your own Principles.

I am in no way suggesting when I use words such as “Destiny” and “Fulfillment” that you do not have choice, that you do not have free will, that you do not at every moment of your existence have a decision to make that allows you to deal with the complexity of your experience. What I am suggesting, rather, is that there is a coherent principle at the very Heart of your Being that you recognize, and that when you, in your full comfort with yourself, understand lies deep within you, deep within your Soul Path and the chain of experiences that have gone into the informing of the development of the information that makes up the Soul Journey that you are, then you can move forward with a sense of trust, with a sense of openness, with a sense of mission as you fulfill your potential. For it is Potential that we mean here in terms of Destiny. You are destined to engage with your deepest elements of Self. How that engagement culminates is very much due to the choices you make as you follow this path.

So we ask you to look to the various traditions that ground you, that allow you to clarify the energies within your Being, to seek those forces that inspire you, that are closest to your heart and that allow the greatest parts of yourselves to express themselves in the clearest way. And when you have achieved this grounding and this clarity, this sense of Self, then you are capable of engaging in the work of communicating and cooperating with the multitude of Beings that are here in their own excitement, their own fulfillment of Being as they themselves seek the Higher Development of Existence and, more specifically, of the Planetary Being—this planet you call Earth, that you call Gaia, that you call Turtle Island.

This is home. This is your space in the sky. Treat it well. Learn its resonances, and you will recognize how deeply they resonate within your own Being, your own Heart.

Go forward in peace and in confidence.

 

[This message was channeled by Gabriel Hartley in Athens, Ohio on August 29, 2014.]

Solar Thoughts on My Birthday

June 30, 2014

Early this morning I was awoken by Anna’s voice saying “Happy Birthday, Rakas (Love)!” And I thought, “Yes, today IS my birthday! How lucky I am!”

sun cardAs I lay there in the warm glow of those thoughts, a spirit voice began softly speaking, saying:

“Yes, today IS your birthday! And perhaps you have never had the chance to really think about what this day means to you!”

Curious, I asked the spirit voice to continue.

“Well, you might like to think about the fact that this day is the annual reproduction of your personal relationship to the Sun. Remember, you chose to come into this world and this life on this particular day in part because of its specific expression of Solar energy. On the day and hour you were born the sun was in a unique position in relation to your planet and the Planetary Being at large. You were born at that moment as an embodiment of that Solar expression.

This means that each year on this same day you enter into that personal Solar aspect once again and reacquaint yourself with the Cosmic Alignment as it speaks to you. Making yourself conscious of this fact on each birthday allows you to ground yourself more deeply and consciously into the fact of your Cosmic purpose. You are a Star Being carrying this particular ray of sunshine as your own light in the universe.”

Upon hearing this message I felt myself sink deeper into the warm glow of this moment that began with Anna’s loving greeting.

Wow. We truly are unique expressions of the Cosmic Divine as we play our part in the enunciation of the Solar Logos! And on our birthday each year we get to rejoice in our own tone in the great Cosmic Chorus of Existence.

Yes, today IS my birthday! And I am now humming in the tone of my particular being, thankful for the role I get to play, the tone I get to sound, the love I get to express as one of those born into this particular glow of the Sun!

sun 2

Smoky Mirror Vision

March 30, 2014

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

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

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

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

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

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

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

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

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

Energetic Seed Crystals and the Matrix of the Human Body

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

water_crystalBy Gabriel Hartley

[The following entry consists of the transcript of a channeling I did in April of 2013 but only recently transcribed. It concerns the expansive technologies of our body’s crystalline matrix as it serves as the site for allowing for the maturation and birthing of the information stored in the form of seed crystals located in our solar plexus.

This information is not only important for the birthing of information for the development of knowledge but also for the release of stored emotional charge in the Astral seed crystals that often clog our energetic systems. This emotional release allows for better energetic flow within our various bodies—physical, etheric, astral, and mental.]

April 17, 2013

Introductory Words from My Higher Self

I am bringing to you an Arcturian who goes by the name of Goswami. The purpose of this interaction is the interjection of certain facets of consciousness that may serve to raise your vibration to a point at which you might then be able to internally transform the various energetic packets that you have received as downloads throughout the years and begin to unpack or decode them, let them fulfill themselves within as moods, circuits, and streams of consciousness.

Goswami worked among humans for thousands of years and, yes, worked with the various renunciates who go by the title of Goswami. He/She has played a critical role in the development of a variety of systems of consciousness and energy and is now prepared to take you to a higher level of your development and illumination.

Now I introduce to you the reverend Goswami.

 

Goswami Speaks

The Arcturian Role in the Earthly Development of Fairy Portals

To begin with, I will elaborate a bit on the role of Arcturian intervention on Earth and in particular our role in the development of Fairy systems and technologies. As you know, Arcturians helped in the introduction of certain lines of faeries on earth, in particular the primary line that you have been working with so far—the Mound Fairies. As you told your classes yesterday, the sacred mounds on Earth have functioned primarily as portals. The entire emphasis of the Mound Fairies, known in Ireland as the Sídhe, is on the engagement with portal networks.

We have played a major role in the development of the Mound faeries on earth. In the early days, so to speak, we provided energetic service to the manifesting Faeries as they grew into their early phases of being within the Earthly planetary field. They themselves arrived here to help in the development of the Earth energy systems, including those systems called portals.

As you have come to learn, portals involve a shift in vibration. You yourselves have already used the portals in this way, both in waking and in sleeping states. Gabriel, for example, has traveled from Newark, Ohio to Glastonbury in this way, and as he can attest, the process is immediate, not at all one requiring conceptual understanding in order to undergo. Nevertheless, an understanding of the physics involved does help in communicating the process to those more skeptical of such events and possibilities.

To begin with, the energies that you take on when you empty yourself, when you allow your consciousness to open up and to expand into the vibratory fields necessary for this kind of travel, is such that when you engage with the vibrations of the spot you intend to go to, you then change your own manifestation—you change your own vibration and you travel from wherever you are to the point of your intention. Now sometimes this is not necessarily a clear intention. You may have the intention simply to enter the portal to go where your Higher Self might send you, where the particular beings you are working with might send you, where whatever the highest possible good can serve, you are able to choose to go there. You are able to shift into these vibratory states automatically. This is a gift of what it means to be human. This is a gift of what it means to be an element in this universe, in this vibration, in the sense, to the degree that you have attained the consciousness necessary for entering into and manifesting this particular vibratory shifting mechanism.

You have been working with these fairies for some time now. This is a very important group for you to work with. We understand that you have received very good advice and counsel from the collective entity referred to as Monitor and we second that information. Do not let this in any way, however, suggest that the information you have received, the experiences you have had to this point, the beings you have engaged with are not valid in themselves.

Energetic Seed Packets

You are in the process of putting together more material. You are in the process of expanding your own capacity for letting the packets of information, the packets of energetic transformation unfold within you, unfold in your being and transform you into the new beings you are shaping up to be. You are working with these packets. You are engaging their internal dynamics, so to speak. You are triggering the processes that are meant to be triggered as these packets unfold. As these packets let their energies loose in you, they expand as a tiny seed. They germinate.

This is the metaphor that has been coming to you. The Hathors brought this to you, yes, the Hathors brought this to you. And this is perhaps the best concept for you to work with at the moment—that of the seed—and think of this not simply in terms of seed souls, which will be crucial, will be important, but also these packets functioning as energetic seeds, as informational seeds, as transformational seeds within you. As you allow these seeds germinate, as you sit back and let them do the work they can do naturally in their own genetic structure because, yes, these seeds have their own bio-organic energetic matrix, their own bio-organic energetic structure, they will do the work that they are designed to do, just as the seed grows into flower, a seed grows into a tree, a seed groups into a vegetable of some sort, a seed grows into a human embryo under the right circumstances. These particular packets are gestating within you, and basically what you are asked to do is work with the energies of opening up to allow these seeds the best possible maturation matrix. You are basically functioning as the wombs of creation; you basically are functioning as the matrix of transformation. You will provide the space within the material density for which these particular seeds have been designed.

The Human Body as a Musical Instrument

Let that sink in, because as we speak of this, we are already initiating the particular energetic stage, the particular energetic phase, the particular energetic glow or tingling in your body that is necessary for this kind of unfolding in expansion. You can feel it now as we speak. You can feel it now as we work on you and provide this energetic glow, this energetic expansion. Let it fill your body fill your cavity, fill your flesh, fill your bones. You are opening up; you are resonating. Imagine that your bodies are musical instruments. They are musical instruments the intention of which in their design is to allow them to vibrate, to allow them to vibrate the way a crystal bowl will vibrate, the way a violin’s strings will vibrate.

You are vibrating instruments. You are the drum skins of the universe. You are here to bring about the music of creation. That is the body’s work, to bring about the music of creation because when the body can fully enter into this vibratory musical condition, then the seeds will germinate according to the symphonies of the universe. You will open up. You gave birth to the songs of God. You become the manifestation of the vibrations that sing the praises of creation, of the universe, of extension, of infinity, the infinite I Am that we all participate in, that we all express, that we all manifest. You as bodies, as densities, as consciousnesses who can work within these bodies the way you do when you ride a bicycle, the way you do when you walk down the street, the way you do when you sing or make love. Your bodies and your consciousnesses work together in order to produce a particular combination of effects, events, processes that will allow for the primary, the optimal conditions for the maturation, the healthy growth of these seeds, these packets of information. They are within you.

The crystal seeds in your solar plexus are what we’re talking about. You where alerted to the fact that this crystalline matrix in your solar plexus has already been aligned with crystalline matrix of the planet. This much is true. The crystalline matrix is an overlay, a particular energetic overlay of the portal matrix, the portal web, portal grid that surrounds the planet. And the crystalline matrix is an energetic matrix that allows for communication, allows for transportation, allows for conscious manipulation and movement and vibration. You can sing yourselves into the beauty of existence. You can tap into and tune into these matrices, these grids as if you were one of many strings in a piano. And in your pure and energetic vibration, you particular string, your particular being as this string, this note allows for the interplay, the extension, the wave of vibration that gets the rest of the strings humming, the strings that are in harmonic convergence with you—the string, the tone, the vibration that you are.

Allowing the Information to Be Born Within You

The key at this point—while we are giving you a set of metaphors, a set of concepts, a set of intellectual props that can help you make sense of and speak to one another about the processes involved—mainly the thing for you to focus on is the particular vibration of the body that you can feel now: that tingling that enters into and speaks and sings in every cell of your being and radiates from out.

For the time being, then, what we hope to work with with you is the instauration, the inauguration of this particular vibratory effect, to be able to work with you to get the body to resonate, to vibrate in this particular way, and to draw your consciousness into the same vibration, because as that happens, as that occurs, you gain the understanding of the information that is within those packets. This is in one sense the technology, the vibratory radiance of the Akashic field. This is the way that these particular packets can unfold as infinite stores of information, infinite stores of stories, tales, mythologies, sciences, cosmologies, songs of the universe, songs of God, songs of the infinite I Am. This is the technology that unfolds within you.

This is on par with the concept the stone beings gave you of the “stringing out” [of meditating on small bits of information in order to allow for their elaboration and expansion into greater comprehension]. Every point carries within itself everything else, so no matter how small the point is that you begin with in terms of textual material—for instance, one word—one word can create volumes and volumes of books that explain what that word has in common with the rest of the verbal universe and the conceptual systems and vibrations that those words bring together. This is part of the way you can open up your consciousness, open up your consciousness to the sense of knowing you are now vibrating in a way that allows this unfolding, this opening up that then brings into existence the statements, the structures, the chapters, the information necessary for you to communicate to other beings.

The Birthing Tone

So a particular tone that works with this vibration we will sing at this moment, and this will be one for you to meditate with, to hum as your own particular Om, so to speak. This is your particular vibratory tone that will allow you to initiate this particular hum, this particular vibration. And the tone goes as follows:

174

[three repetitions in mantra fashion of F, 174hz]

As you have noticed, that particular note has filled your body, filled your being with this vibration. It is no longer simply a tingle; it is a full body glow, a full area of warmth. It is a manifestation of the vibration necessary for the gestation of the seeds of information, the seeds of energetic transformation, the packets of unfolding of the wisdom of the universe that will take place in your bodies. Together you will resonate, together your bodies, like the two strings vibrating in proximity with one another, will vibrate this tone, will allow for this matrix of gestation.

You are blessed, you are brought together in part for this purpose. This is a particular reason you came here from Arcturus originally. This is a particular reason you have engaged with the mound fairies, and this particular technology of vibration is your gift to this planet. Go forward in that vibration in the blessings of Creation.