It seems a bit wondrous in our day to see two of the Great Traditions agree on something of major significance in general terms, such as the concurrence of Christianity and Buddhism regarding the characterization of existence as a world of Sin or Samsara (respectively). While each religion has its own history of interpreting and debating the nuances of their ideas, nevertheless we can appreciate when overlapping agreements happen as a small sign of Grace (or Shinran).
So when more than one of the Great Traditions concur not only about the general principle of something but also about the actual form of the Sacred Word to use, it’s really quite remarkable. It signals a rare agreement not only in concept, but in subtle expression. Usually when this occurs it happens not in a traditional language, but only in translations. For example, the word God is used today by a wide variety of texts after translating Deus (Latin), Ilaah (Somali), 神 (Chinese), etc. Agreement on how to properly translate a word is a minor miracle in itself, of course, but it’s a weak form of agreement in which many subtleties are potentially lost.
Lingua-U (codex here) adds an additional possibility for us to consider: that two of the Great Traditions might actually agree about the subtle expression of a thing without actually using the same sound symbols, by virtue of their using sound symbols which are translated into the same unitive metalanguage in the same form, as when both Allah and Yahweh, two important Names of God in the Abrahamic faiths, are each translated into Lingua-U as 𝍖 up to the fourth degree, the Mark of Orientation, indicating a major degree of common directionality, despite sounding different when pronounced.
Now we are presently in a period of four-and-a-half days in The Kalendar known as the Throne of Sharing, which is associated with the subtle energy of 𝌥 (yin-yang-yin-yin) and a group of sounds such as iθ, ɛk, ʃi, ʃə, and ʃo. Within this Integral Konstruct, the Sacred Words which share a common location have a sort of spiritual affinity or bond. They may have different referents in different languages, but there is a hidden underlying energetic aspect that operates through each of them.
The Throne of Sharing contains the Chinese word for God (神 or Shén), the Divine Name of Shiva (a god usually described as male or androgynous with half-male and half-female attributes), plus two of the words most commonly associated with the Divine Feminine Principle, Shakti (from the ancient Sanskrit) and Shekhinah or Shikaina (transliterations of the Biblical Hebrew: שכינה). What do we make of these overlapping patterns in the Sacred Words?
Honestly, since Lingua-U is such a new spiritual technology, there is no consensus on what to think of discoveries made using its application. So it’s up to you to decide.
Now let me tell you what I think.
I think we are fortunate at the Foyer of the Third Millennium CE to have the benefit of cross-cultural research into linguistics, comparative religion, phonosemantics, and subtle energy at our disposal. It is now possible for us to align some of the key teachings of the Great Traditions at not only a conceptual level, but the level of subtle expression as well, if we choose to listen to the wisdom of Sacred Words.
We can therefore unite the world’s faiths at a deeper, more fundamental level than ever before simply by listening to the speech at the tip of our tongues and asking ourselves how unconscious wisdom of the bodymind ought to be lifted into consciousness in our day. Can the understanding that Muslims who worship Allah and Catholics who worship Yahweh are actually characterizing God with the subtlety of 𝍖 help to settle the question or whether they are truly worshiping the same God? Perhaps so. And can the understanding that Hindus, Chinese, and Hebrews who recognized the divine aspect of 𝌥 help us to bring harmony among the nations and religions? Perhaps so.
The answer, I think, depends on what lessons we ought to take away from the agreement. The mere fact of agreement does not necessarily imply anything other than “coincidence” to the skeptic. To push the envelope of interfaith dialogue and interspirituality, in other words, we must come away from our encounter with these “coincidences” enriched by useful information and new wisdom. In short, our learning of Lingua-U must give us new stories that feel Good, True, and Beautiful.
And so let us begin by asking about what it means for the divine feminine principle to have such a strong association with the Throne of Sharing? Let us start by observing that the Throne of Sharing is the central hub (fifth Throne) of the Month of the Golden Egg, the first of the three months in the Season of Yin. In its earlier expressions, the Golden Egg presented us with another powerful image of the sacred feminine: Eve and the Snake (itself linked to Satan or Iblis/Shaytan, three other words linked to earlier stations of The Golden Egg) in the Week of the Swan.
According to myth, Eve was a transgressor of natural and divine laws; and yet her actions precipitated human self-awareness (Sapience) characteristic of our species. Now, in the fifth Throne of the Golden Egg, the feminine yin energy is no longer struggling against a world dominated by masculine yang energy; it has at last arrived into a position of maximum feminine agency. That, according to the symbolism of The Kalendar, is arguably the essence of the Throne of Sharing: maximum feminine agency.
The Throne of Sharing (yin-yang-yin-yin) may be pronounced vocally in a few different ways. Primarily, it is simply /ʃi/ (as in the English feminine singular pronoun, “she”) or /ʃɛ/, /ʃə/, and /ʃo/ as in Shakti, Shekhinah, and Showing Up. Not inappropriate for the symbol of feminine agency, I would say! It is also linked to /ɛg/, /ɛk/, and /ɛq/, sound symbols associated with words such as Egg (the feminine contribution to the zygote) and Equitability (an expression of the unifying drive or goal of feminine agency). As well, it is linked to /iθ/, the sound symbol of Ethos (the social soul) and Ether (an English word for subtle energy).
As the Throne of Sharing takes flight, the Divine Name of Shiva appears at 𝌥⚌, the head position of the Seat of Structure (In the I Ching, this hexagram is known as “The Nourishing”.) In this subtle energetic form, the Throne of Sharing appears at its most masculine essence. Indeed, in Hindu theology, Shiva is sometimes thought of as the masculine principle of divinity itself. If it is the masculine principle, at least to some Hindus, then it is quite interesting to note that it is equally balanced in yin and yang energy (up to six marks). No wonder that some Hindu traditions hold Shiva to be a half-male and half-female being.
As the Seat of Structure unfolds in the Throne of Sharing, it hardens into a Shell (𝌥𝌂) from which comes a sense of all moral obligations (Shall). Shiva, the setter of limitations in the realm of morality, has contributed to the generation of 神, pronounced Shén (ʃɛn), the Chinese name for God. The Chinese philosopher and poet Yang Hsiung characterized the energy of 𝌥𝌂 (Multitude, Appraisal 3) with these lines of poetry in The Canon of Supreme Mystery:
As conscripts load the horse-drawn carriage,
A soldier pushes his wife and child away.
interior Rifts grow wider.
Limitation is without use.
Although Yang Hsiung did not associate this Appraisal with the sound symbol of Shén, as we can in our day, nevertheless one may be struck by the image of masculine transcendence which is seriously constrained within an overbearing image of communion (the army).
Within the three-seated Throne of Sharing, the Seat of Structure ends. The Seat of Concern emerges.
And with the Seat of Concern, the words for Shakti (𝌥⚏) and Shikaina (𝌥⚏) appear. The word “ecstasy” appears. Another word at this station is the English word “shuck”, which means to remove outer layers of corn (or something) to get at the edible part. In the I Ching, the ancient Chinese oracle, this hexagram is known as “Union / Holding Together”. Here’s what Sally Kempton, author of Awakening Shakti, says about Shakti:
The yogic sages–especially in the branches of yoga called Tantra, which we’ll discuss more in chapter 2–anticipated quantum physics by pointing out that a subtle vibratory energy is the substratum of everything we know. Unlike physicists, however, yogic seers experienced the energy not simply as an abstract vibration but as the expression of the divine feminine power, called Shakti. The word shakti means “power.” Shakti, the innate power in reality, has five “faces.” It manifests as the power to be conscious, the power to feel ecstasy, the power of will or desire, the power to know, and the power to act. The tantras say that all of these powers come into play in the act of cosmic creativity, when divine intelligence spins a universe out of itself, much the way a human mind creates or a fantasy on its own inner screen.
Just as the yolk is the heart of the egg, the Shakti/Shekhinah is the central station of The Golden Egg in The Kalendar. The station is the central pivot of both the major archetype of The Evolutionary (as Evolution itself becomes self-aware through human agency) and the minor archetype of The Polisher (as the solitary soul “shucks” shame itself by acting in accordance with Should and Shall). At the heart of existence itself is Shakti, the vibrational force of cosmic creativity embodied in the Real. That, according to Kempton, is the essence of Goddess energy.
It is no wonder then that Hebrew theology, coming into awareness of the relationship of G_d (Yahweh) to the Real, describes the indwelling presence of G_d as Shekhinah (Shikaina). On MarcGafni.com, the Kabbalah scholar Gafni describes this energy like so:
The Shechina is the feminine Divine. Her name means Indwelling Presence, ‘the one who dwells in you.’ She is presence, poetry, passion. She is the sustaining God force which runs through and wombs the world. A living mythic presence not wholly dissimilar to ‘the Force’, of Star Wars fame. She is the underlying erotic, sensual and loving force that knows our name and nurtures all being.
Shechina captures an experience, a way of being in the world, for which we do not yet have an English word. For this is a way of being which we in the West are hard pressed to articulate. It is the experience of waking up in the morning full of utter joy for the arrival of the day. It is weeping over the splendor of the sunset or the scent of the ocean or the fragility of a newborn. It is a way of living in love.
In conclusion, we need not conceptualize the discussion any further. Let us simply allow ourselves the pleasure of noticing the day when Shiva met Shén who met Shakti who met Shikaina… all together at the Seat of Structure and Seat of Concern at the Throne of Sharing in The Golden Egg … and let us marvel at the ongoing disclosure of the divine feminine in our midst.