Jewish tradition whispers of such a presence: the Shekhinah.

The Shekhinah (שְׁכִינָה) is often described as the feminine aspect of God, a divine presence that dwells among us, even within us. It's a concept that's both intimate and awe-inspiring. And according to our tradition, it resides in each and every Jew.

As it says in Exodus 25:8, "I shall dwell in them." Not just among them, but in them. This idea transforms our understanding of the divine. It's not just "out there," but also "in here."

So, what does it mean to have the Shekhinah dwelling within? It means, according to some teachings, that each of us has a responsibility. A mission, even. We are called to "raise up the Shekhinah from Her exile," to liberate Her from the Sitra Ahra (סִטְרָא אַחֲרָא), "the Other Side," the forces of negativity that seek to keep her hidden, as explained in Sh'nei Luhot ha-B'rit, Masekhta, Ta'anit.

Think of it like this: the Shekhinah, in a way, is trapped in the mundane, the everyday struggles and distractions that keep us from connecting with the divine. It's our job to elevate our consciousness, to purify our actions, and in doing so, to uplift the Shekhinah within us.

This idea of an interior Shekhinah is beautifully illustrated in the concept of the neshamah yeterah (נְשָׁמָה יְתֵרָה), the "extra soul" that every Jew is said to receive on the Sabbath. The arrival of the Sabbath Queen, which is another name for the Shekhinah, and the arrival of this extra soul are simultaneous. And, poignantly, their departure at the end of Havdalah, the Sabbath closing ceremony, is also simultaneous. This parallel, mentioned in "The Second Soul," p. 310, suggests a deep connection between the Shekhinah and our own spiritual capacity.

The internal nature of the Shekhinah is particularly associated with Rabbi Nachman of Bratslav and his scribe, Rabbi Nathan of Nemirov. Rabbi Nachman's story "The Lost Princess" (Sippurei Ma'asiyot) is often interpreted as an allegory about the search for the exiled Shekhinah. Rabbi Nathan commented on this, as found in Likutei Moharan 94, stating that "Everyone of Israel must raise up the Shekhinah from her exile," making it a personal as well as a collective task. It's not just a grand, cosmic mission, but a daily, personal one.

Interestingly, the notion of the internal Shekhinah seems to parallel Carl Jung's later concept of the anima, the feminine aspect of a man, who likewise dwells within. Both concepts point to the importance of integrating the feminine principle within ourselves for wholeness and spiritual well-being.

The Tanya 52 further explores these ideas.

So, where does this leave us? It leaves us with a powerful and profound understanding of our own potential. We are not just passive observers in the world, but active participants in the unfolding of the divine. We have the power to elevate the Shekhinah within ourselves, and in doing so, to bring more light and holiness into the world.

What if, by seeking the divine within, we not only find God, but also find ourselves?