Whatever their ways
they are all in love with you.
Each comes, by a path, to the Rose Garden
Anne Baring finds in the richness of Kabbalistic teachings and traditions, traces of the luminous period of the First Temple in Israel. Thanks to her generosity in making her lecture notes available to those who participated in Ubiquity University’s online program “Madonna Rises”, I have Anne Baring’s own words to rely on. Short quotes are in quotation marks, longer ones are shown in italics.
Last week, we reflected on The Tree of Life as an image of the soul of the cosmos. “Every aspect of creation, both visible and invisible, is interconnected and interwoven with every other aspect.” In the Tree of Life there exists “one cosmic symphony”.
“Tree of Life” artwork by Y. Andino
The Tree of Life is no hierarchical descent from invisible to visible. Rather it is “an image of worlds nesting within worlds, dimensions within dimensions emanating…from within outwards…the tapestry of relationships which connect invisible spirit with the visible fabric of this world…. At the innermost level is the unknowable source or god-head,at the outermost the physical forms of matter.”
And who or where are we in this “one unified web of life: one energy, one spirit, one single cosmic entity” ?
Anne Baring responds: “According to this Tradition, we are, each one of us, that life, that energy, that spirit.”
There is something still more wonderful: an intermediary between “the unknowable source” and “the physical forms of matter”:
The Shekinah is the image of the Divine Feminine or the Feminine Face of God as it was conceived in this mystical tradition of Judaism. In the image and cosmology of the Shekinah, we encounter the most complete description of Divine Wisdom and the Holy Spirit as the indissoluble relationship between the two primary aspects of the god-head that have been lost or hidden for centuries.
The Shekinah- the feminine co-creator- is the Voice or Word of God, the Wisdom of God, the Glory of God,the Compassion of God, the Active Presence of God: intermediary between the mystery of the unknowable source or ground and this world of its ultimate manifestation.
The concept of the Shekinah as Divine Wisdom and Holy Spirit ….transmutes all creation, including the apparent insignificance and ordinariness of everyday life, into something to be loved, embraced, honoured and celebrated because it is the epiphany or shining forth of the divine intelligence and love that has brought it into being and dwells hidden within it.
The elimination of the image of the Great Mother took away from us the concept that “the whole of nature was ensouled with spirit and therefore sacred”. Through the millennia of Patriarchal religions we suffered the loss of our “age-old sense of participation in a Sacred Order.”
The Shekinah, named as Divine Wisdom and Holy Spirit- divinity present and active in the world-supplies the missing imagery of divine immanence which is absent from Judaism, Christianity and Islam. And this mystical tradition brings together heaven and earth, the divine and the human,in a coherent and seamless vision of their essential relationship.
How would the recovery of the Shekinah as the feminine aspect of the god-head, as Mother, Beloved, Sister and Bride transform our image of God? of Nature? of ourselves?
Anne Baring states that “the Shekinah gives woman what she has lacked throughout the last two thousand years in western civilization—a sacred image of the Divine Feminine that is reflected at the human level in herself.”
Yet in the ancient world Wisdom was always associated with the image of a Goddess: Inanna in Sumeria, Isis and Ma’at in Egypt, Athena in Greece… Anne Baring celebrates the recovery of these ancient images with the even greater richness of the Shekinah’s role in the web of Life:
The Bronze Age imagery of the Great Goddesses returns to life in the extraordinary beauty and power of the descriptions of the Shekinah, and in the gender endings of nouns which describe the feminine dimension of the divine. But the Divine Feminine is now defined as a limitless connecting web of life, as the invisible Soul of the Cosmos, as the intermediary between the unknowable god-head and life in this dimension. The Shekinah brings together heaven and earth, the invisible and visible dimensions of reality in a resplendent vision of their essential relationship and union.
Another aspect of this tradition preserves the image from the Bronze Age of the Sacred Marriage. Rather than a Father God there is a Mother-Father who are “one in their eternal embrace, one in their ground,one in their emanation, one in their ecstatic and continual act of creation through all the dimensions they bring into being and sustain.”
Anne Baring comments: From the perspective of divine immanence, there is no essential separation between spirit and nature or spirit and matter.
And in a burst of poetic praise, adds:
No other cosmology offers the same breath-taking vision in such exquisite poetic imagery of the union of male and female energies in the One that is both.
Not surprisingly, the kabbalists, in contemplating the mystery of this divine union, turned for inspiration to “The Song of Songs”.
THE BRIDE: Wine flowing straight to my Beloved,
as it runs on the lips of those who sleep.
I am my Beloved’s
and his desire is for me.
Come my Beloved
let us go to the fields….
We will see if the vines are budding,
if their blossoms are opening,
if the pomegranate trees are in flower.
Then I shall give you
the gift of my love.
(excerpt from The Song of Songs 7: 9-13 Jerusalem Bible)