Examples of How it Works

Embodying Divinity

We introduce a theme or line of text.

In the Torah we are instructed to design a physical dwelling place – a Mishkan - for the divine presence to be with/among us in the desert:

‘V’Asu Li Mikdash V’Shachanti B’tocham.’ 

וְעָשׂוּ לִי, מִקְדָּשׁ; וְשָׁכַנְתִּי, בְּתוֹכָם

(Exodus 25:8)

One interpretation of this line is that we are asked to create a physical resting space for the divine to reside inside of our bodies — How can we experience this line of Torah in our embodied practice?

We begin with the physical practice. We first take time to breathe and stretch our bodies.

From a quiet, calm open space we engage in a movement or yoga practice where we pay close attention to the structure of the body.  

We focus on one part of the body - the bones of the structure of the foot, for instance, that allow us to move and walk and shift weight with balance. Or the descent of the diaphragm that creates expansion of the belly on the inhale and the settling of the belly on the exhale. Or the flexion and extension of the knee or elbow joints - that allow our limbs to move with dexterity, agility and simple functionality!

Throughout the entire practice we pay attention to the precise physical details of the anatomical structure in each movement or posture. And our conscious movements facilitate more fluidity, range of motion, or openings in the tight spaces in the body. 

We infuse the physical practice with the theme or text.

Now that we have a physical experience of opening, we can move into considering the ways in which the intricate design and details of the Miskhan mirror the intricate design and details of the structure of the body.  We consider the physical experience of being a ‘body’ or ‘structure’ inhabited by our ‘spirit’ or breath.

We can enhance the physical practice with more detailed ideas from a secondary text. A beautiful Midrash (commentary on the Torah) likens certain elements in the body to the parts of the Mishkan:

You find in the Mishkan that the beams were fixed into the sockets… and in the body the ribs are fixed into the vertebrae…

In the Mishkan the beams were covered with gold, in the body the ribs are covered with flesh…

In the Mishkan there were bolts in the beams to keep them upright, and in the body limbs and sinews are drawn to keep the human being upright…

In the Mishkan the veil divided between the Holy-Place and the Holy-of-Holies, and in the body the diaphragm divides the heart from the stomach.

-From Minding the Temple of the Soul by Tamar Frankiel and Judy Greenfeld, p.39

So we continue with the practice, bringing our attention to the particular body parts mentioned in this MIdrash, noting the holy function that each part plays in supporting us to move and live. Our ribs and limbs are beams, our joints are sockets for insertion of these essential bones, our skin are shining forth the divinity from within, our diaphragm separates one part of the body from the other so that we can flourish.

We gather our gleanings and reflect on new discoveries about the text.

Some insights and connections are possible only when we experience and engage with the ideas via embodied experience.

Mishkan has the same Hebrew root as Shechuna, neighborhood, or Shachan, to dwell, or Shechina, the indwelling of divine presence.  We consider these ideas as we practice, “How can I feel my body as holy?” or “What does it feel like to consciously inhabit the spaces inside of myself?”  We don’t talk or answer with words, we explore with kinesthetic sensing. And we each find our own unique experience of divinity in the body.