The Shekinah is the Cosmic Womb
"In the last chapter of the Book of Revelation (Rev.21:2), written by a Jewish Christian hand, the imagery of Shekinah can be recognised in the description of the Heavenly City," descending from heaven, prepared as a bride adorned for her husband"With pearls and gold and precious jewels, having no need of sun or moon or light, for she is the Light, the Glory of God. Christians, knowing nothing of this lost tradition, cannot make the connection between the Shekinah as Bride and the Holy Spirit, the feminine aspect of the divine.”- Andrew Harvey & Anne Baring
'The Shekinah or feminine face of the godhead is the Cosmic Womb, the Palace, the
Enclosure, the Fountain, Apple Orchard, and Mystical Garden of Eden and, at the
same time, the radiance that becomes the successive robes or veils that are the
spheres of consciousness or dimensions of created life. She is named as Mother,
Sister, and Daughter, Beloved and Bride, the architect of worlds, the source or
foundation of our world, who is the Radiance, Word, or Glory of the unknowable
ground or godhead; she brings into being all the creative powers and entities,
both female and male (the ten sephiroth), all the spheres or dimensions of
manifestation that are ensouled by the godhead until she generates the manifest
world we know.
The Kabbalists called this last sphere Malkuth, the Kingdom, where the divine Mother-Father image is expressed as the male and female of all species. Humanity, female and male, is made in the image of God, the reflection of the duality-in-unity of the godhead. The Shekinah is forever united with her beloved spouse in the divine ground or heart of being, and it is their union in the godhead that holds life in a constant state of coming into being. The sexual attraction between man and woman and the expression of true love between them is the enactment or reflection at this level of creation of the divine embrace at its heart enshrined in the words: "I am my Beloved's and my Beloved is mine.” Human sexual relationship, enacted with love, mutual respect, and joy, is a holy ritual that helps to maintain the ecstatic union of the divine pair.
Text after text uses sexual imagery and the imagery of light to describe how the ray that emerges from nothing is sown into the womb - the Great Sea of Light - of the celestial Mother and how she brings forth from this womb the male and female creative energies, which, as two branches of the Tree of Life, are King and Queen, Son and Daughter. A third branch of the Tree descends directly down the center, unifying the energies on either side. Surely a long visionary tradition, meditated on for centuries, must lie behind these images. The Shekinah is the waters above and below the firmament, the Divine Spouse, the indwelling and active Holy Spirit, and the divine guide or immanent presence who delivers the world from bondage and restores it ultimately to the heavenly spheres. Wisdom, compassion, justice, and mercy are four intrinsic qualities of her being; yet, like the goddesses of Egypt and Sumer, she can also be terrible in her power to destroy and in her fury at the wanton desecration of her life.
Because she brings all worlds into existence as her robes or veils, and dwells in them as Divine Presence, nothing is outside God, nothing excluded. Everything is connected to everything else as through a luminous circulatory system, a seamless robe of light. Moreover, the Shekinah is deeply devoted to what she has brought into being, as a mother is devoted to the well-being of her child and, in particular, to the mystic community of Israel.
In the last chapter of the Book of Revelation (Rev.21:2), written by a Jewish Christian hand, the imagery of Shekinah can be recognised in the description of the Heavenly City, "descending from heaven, prepared as a bride adorned for her husband" with pearls and gold and precious jewels, having no need of sun or moon or light, for she is the Light, the Glory of God. Christians, knowing nothing of this lost tradition, cannot make the connection between the Shekinah as Bride and the Holy Spirit, the feminine aspect of the divine.”
Andrew Harvey & Anne Baring, The Divine Feminine
Conari Press, Berkeley, CA
The fulfillment of eschatological instruction promised by Jesus
An apocalypse (Greek: apokalypsis meaning “an uncovering”) is in religious contexts knowledge or revelation, a disclosure of something hidden, “a vision of heavenly secrets that can make sense of earthly realities.” (Ehrman 2014, 59)
“An apocalypse (Ancient Greek: apokalypsis ... literally meaning "an uncovering") is a disclosure or revelation of great knowledge. In religious and occult concepts, an apocalypse usually discloses something very important that was hidden or provides what Bart Ehrman has termed, "A vision of heavenly secrets that can make sense of earthly realities". Historically, the term has a heavy religious connotation as commonly seen in the prophetic revelations of eschatology obtained through dreams or spiritual visions.” Wikipedia 2021-01-09
Total number of recorded talks 3058: Public Programs 1178, Pujas 651, and other (private conversations) 1249
“The Paraclete will come (15:26; 16:7, 8, 13) as Jesus has come into the world (5:43; 16:28; 18:37)... The Paraclete will take the things of Christ (the things that are mine, ek tou emou) and declare them (16:14-15). Bishop Fison describes the humility of the Spirit, 'The true Holy Spirit of God does not advertise Herself: She effaces Herself and advertises Jesus.' ...
It is by the outgoing activity of the Spirit that the divine life communicates itself in and to the creation. The Spirit is God-in-relations. The Paraclete is the divine self-expression which will be and abide with you, and be in you (14:16-17). The Spirit's work is described in terms of utterance: teach you, didasko (14:26), remind you, hypomimnesko (14:26), testify, martyro (15:26), prove wrong, elencho (16:8), guide into truth, hodego (16:13), speak, laleo (16:13, twice), declare, anangello (16:13, 14, 15). The johannine terms describe verbal actions which intend a response in others who will receive (lambano), see (theoreo), or know (ginosko) the Spirit. Such speech-terms link the Spirit with the divine Word. The Spirit's initiatives imply God's personal engagement with humanity. The Spirit comes to be with others; the teaching Spirit implies a community of learners; forgetful persons need a prompter to remind them; one testifies expecting heed to be paid; one speaks and declares in order to be heard. The articulate Spirit is the correlative of the listening, Spirit-informed community.
The final Paraclete passage closes with a threefold repetition of the verb she will declare (anangello), 16:13-15. The Spirit will declare the things that are to come (v.13), and she will declare what is Christ's (vv. 14, 15). The things of Christ are a message that must be heralded...
The intention of the Spirit of truth is the restoration of an alienated, deceived humanity... The teaching role of the Paraclete tends to be remembered as a major emphasis of the Farewell Discourses, yet only 14:26 says She will teach you all things. (Teaching is, however, implied when 16:13-15 says that the Spirit will guide you into all truth, and will speak and declare.) Franz Mussner remarks that the word used in 14:26, didaskein, "means literally 'teach, instruct,' but in John it nearly always means to reveal.” (Stevick 2011, 292-7)
The Holy Spirit as feminine: Early Christian testimonies and their interpretation,
Johannes van Oort, Radboud University, Nijmegen, The Netherlands
Department of Church History and Church Polity, Faculty of Theology, University of Pretoria, South Africa
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