Shekinali

The term "Shekinali" is not of readily traceable etymological origin in standard linguistic databases or recognized ancient languages. Its presence appears primarily within specific esoteric literature, suggesting it may be a neologism or a term from a highly specialized, perhaps oral, tradition not yet widely documented.

In (Chin.). The female principle of matter, impregnated by Yo, the male ethereal i»rinci[)le. and precijutated thereafter down into the uni verse. ' Incarnations ( Divim ) or Avatars. The Immaeidate ('onception is as itre-eminently Egyi)tian as it is Indian. As the author of Egi/ptian B<lirf has it: "It is not the vulgar, coar.se and sensual story as in Greek mythology, but refined, moral atid spiritual"; and again the incarnation idea was found revealed on the wall of a Theban temj>le by Samuel Sharpe, who thus analyzes it: "First the god Thoth ... as the messenger of the gods, like the Mercury of the Greeks (or the Gabriel of the first Gospel), tells the mai(h n (pieen Mautmes, that she is to givi' birth to a son, who is to be king Amunotaph III. Secondly, the god Kneph, the Spirit . . . and the goddess Hathor (Nature) . . . both take hold of the queen by the hands and put into her mouth the character for life, « cross, which is to be the life of the coming child ". etc., etc. Truly divine incarnation, or the avatar doctrine, constituted the grandest mystery of every old religious system!

The term Shekinali, as presented in Blavatsky's work, offers a potent lens through which to view the ancient, recurring human impulse to understand creation not as a mechanical assembly, but as an act of divine procreation. It speaks to a worldview where the material world is not inert or separate from the divine, but is, in fact, its receptive vessel. This idea finds echoes across a vast spectrum of human spiritual inquiry. Mircea Eliade, in his seminal works on comparative religion, frequently explored the sacredness of origins and the cosmic drama of creation, often involving primordial couples or the union of sky and earth, spirit and matter. The Egyptian example Blavatsky cites, with the god Thoth announcing a divine birth and the god Kneph and goddess Hathor bestowing life, vividly illustrates this ancient understanding of divine impregnation.

This concept is not merely a historical curiosity; it speaks to a deep psychological and spiritual archetype. Carl Jung, in his exploration of the collective unconscious, would likely see in Shekinali the manifestation of archetypal feminine and masculine principles, the anima and animus writ large upon the cosmic stage. The "impregnation" of matter by spirit can be understood as the infusion of consciousness into existence, the awakening of potentiality into actuality. It suggests that matter itself is not a brute fact but a pregnant possibility, awaiting the spark of the ethereal to blossom into form and meaning. For the modern seeker, grappling with a perceived disconnect between the material and the spiritual, Shekinali offers a reminder that these are not opposing forces but integral aspects of a unified reality, engaged in an eternal, creative dance. It invites contemplation on how the seemingly mundane can be infused with the sacred, how the "impregnation" of our own lives by conscious intention or spiritual insight can lead to profound personal transformations and manifestations. The universe, in this view, is not merely there, but is perpetually becoming, born from the embrace of the ethereal and the receptive embrace of the material.

RELATED_TERMS: Prakriti, Purusha, Yin, Yang, Anima, Animus, Divine Feminine, Cosmic Egg