The Shekinah resting in our bossom

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The Shekinah resting in our bossom

#1 Postby malochim » Thu Feb 17, 2011 12:28 pm

Re-posting a topic here from the facebook group.

While contemplating the shape of the letter Bet, I am reminded of a verse from a Swedish poet which roughly translated : "Every pregnant woman bears two hearts beating in unison in One temple.". In fact the numeral value of house is 412 and that of temple is 444, the difference between them being 32, the numerical value of heart.

"The king's daughter is all glorious within: her clothing is of worked gold." - Psalm 45:13

So how do we invite the Shekinah to come to rest within our temple?

”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska

Tau Malachi
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Inviting the Holy Shekinah

#2 Postby Tau Malachi » Fri Feb 18, 2011 1:05 pm

Greetings and blessing in the light of the Messiah!

It could be said that all of the teachings and practices of the tradition reveal the ways we invite and welcome the Holy Shekinah; that said, however, there are some specific ideas presented about inviting and welcoming the Shekinah, the Presence of God.

First and foremost, understanding that on a spiritual level resemblance, likeness, is nearness, or closeness, we invite and welcome the Holy Shekinah by resembling her, but cultivating the Attributes of God in us, or by cleaving with our heart and soul to the Sefirot, and unifying ourselves with the Sefirot. As we cultivate the Attributes of God, or as we cleave and unify the soul from grade to grade, rung to rung, we invite and welcome the Holy Shekinah corresponding to that Attribute, that Sefirah.

In this we may know and understand that the study and contemplation of the Holy Sefirot and Netivot provides us with knowledge of how to invite and welcome the Holy Shekinah.

In this we also understand that our consciousness must be uplifted and brought into resonance, harmony, with the Shekinah and Ruach Ha-Kodesh, that we need to generate a higher level of energy and higher frequency of vibration in consciousness – this is what we are being taught when the masters of the tradition say to us that we need to cultivate joy in order for the Holy Shekinah to rest upon us.

The cultivation of joy corresponds with appreciation and gratitude, or with a perpetual praise and thanksgiving of God, and the blessing of God’s name; it also corresponds with the love of God and all one’s relations – in all of these there is an invocation of joy, or an expression of joy.

There are two powers alone that in their union can bring about the great transformation that we seek, a consistent and unfailing aspiration or hope from us, and the issuance of Supernal Grace, the Shekinah and Holy Spirit from above. This Supernal Grace can only act, however, in the conditions of truth and light, and can only move with, in and through us, and accomplish her work in us, if and when we labor to create the necessary conditions; the Shekinah of the Supreme will not act in conditions of ignorance and falsehood, because if she did, then she would defeat her purpose.

This Supernal Force descends from above, and it ascends from below, being secretly within and behind our aspiration, and all of our spiritual labors for the refinement and evolution of the soul, and when we cultivate true human and Divine Attributes, co-creating the conditions of Truth and Light, then the Supernal Shekinah will move with, in and through us, preparing and perfecting our physical, vital, mental and spiritual being, drawing our consciousness on all levels into resonance, harmony, with the Supreme (El Elyon, Eheieh).

There needs to be a complete and sincere surrender on our part, however, and there must be an exclusive self-offering, self-opening, to the Holy Shekinah; there needs to be a constant and conscious choice of the Truth and Light, and to the extent that the Holy Light from above descends, and the Holy Light from within us begins to ray out, we need to bring our thoughts, emotions, words and actions in alignment with the Light, seeking to act in harmony with the Holy Light and express the Holy Light, the will of the Supreme. At the same time, naturally, there needs be a perpetual and integral turning away from falsehood and darkness, not allowing our physical, vital or mental being to follow after the unreal, and so keep our spiritual being free from the cords that bind, liberating our soul to ascent.

This surrender needs to be complete and integral, including all parts and levels of our being and consciousness – it is not enough that all aspects of ourselves are surrendered except for one, or that any one part is surrendered but not all of the rest; the fullness of the Shekinah and Ruach Ha-Kodesh comes only when there is a total and integral surrender, a full sacrifice of our person and life to God.

Remember, to sacrifice means to make sacred and holy.

We need to cultivate holiness and inward beauty – this attracts the Shekinah, and the Divine Attributes cultivated in us ornament her, glorifying El Elyon, the Supreme.

In this process we need to actively remove or transform any obstruction or distortion to the Holy Light that we discover in our being and consciousness, even on the most external, superficial level – anything that would withhold itself, hinder, obstruct, taint, corrupt, distort, pervert, or in anyway oppose the Holy Light, the Truth of the Supreme, needs to be dispelled. In this process we must understand that anything that hides behind doubt, confusion, or subterfuges of any kind, anything that revolts or rebels, or seeks to undermine the actions of Divine Grace in any way, needs to be confronted – no such thing should be left a shelter in us, nor be fed by us.

We need to also be careful that our devotion and surrender, our spiritual life and practice, our “righteousness,” does not become a shelter for any kind of weakness, or for our self-cherishing, and egoistic desires and fears – vital demands and insistences, and the vital recoils that may follow, have no place in the person of light, and cannot abide in the Presence of the God.

In this, perhaps, we understand a necessary co-labor, cultivating what is true and removing what is false – cleaving to the Real, and releasing the unreal.

This, of course, describes an activate and dynamic surrender, or an active and dynamic aspiration – we actively labor to bring about that greater good we intuit, whether within ourselves or within the world.

Enacting this, cleaving to the Shekinah of the Messiah inwardly, we invite and welcome the Holy Shekinah, and so she comes to rest upon us, and she cleaves to us, making us her own, her dwelling place.

May we abide in the good company of the Holy Shekinah. Amen.

Peace be with you!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

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#3 Postby malochim » Sat Feb 19, 2011 2:50 am


As always I'm grateful for the wonderful contemplations Tau Malachi.

For others reading this topic, I'd strongly suggest also reading the following topic

"Seeing the Good, Being the Good (Tov) "

As well as listening to the following Shabbat discourse:

"What it means to welcome the Holy Shekinah"

It would seem that this is a subject that Ma intends for us to contemplate and practice.

”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska

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