The Adamic Woman
and the Redemption of the Twin-Shechinahs
The Sacred Secret of a Woman’s Breasts
By S♀S - Sisters of Solomon
“I said, I will climb up in the palm tree, I will take hold of its branches and let your
breasts be like clusters of grapes and your breath like the scent of apples.”
(Song of Songs 7:9)
Solomon’s Song of Songs — Shir HaShirim — is perhaps the most unusual book of the Bible. It is one of the 24 books of the Tanach (commonly referred to by non-Jews as the “Old Testament”. Yes, the Tanach is a testament and witness of the relationship between God and His people, but it certainly is not “old”). This prose-poetry was composed by King Solomon, who is also the traditional author of two other books of the Tanach — Kohelet (Ecclesiastes) and Mishlei Shlomo (Proverbs). On the surface, Shir HaShirim appears to be a romantic story of erotically tinged human love. However, do not be deceived by what is only skin deep. As our flesh is below, so is our divinity Above. Through the personified voices of a man and woman, there unfolds before us a cosmic dance of curved, contracting female gevurot energy and straight, expanding male hasadim energy.
Shir HaShirim tells a tale of sacred romance between the Creator and His creation, between the Holy One and His Shechinah, between God and His people Israel and portrays the ultimate model relationship between a woman and a man. The Song of Songs speaks through the implicit, if not explicit, metaphoric language of the human body and its various parts and attributes. None the least of these human attributes central to this tale are a woman’s breasts. Within the eight chapters of Shir HaShirim, a woman’s breasts — shadayim — are mentioned seven times, five of which are clearly of a sensuous and even erotic nature. (The other two times are that of a nursing mother’s breasts and that of a prepubescent girl who yet has no breasts.)
“A sachet of myrrh is my beloved to me, lodged between my breasts.” (1:13)
“Your breasts are like two fawns, twins of a gazelle who feed among the roses.” (4:5)
“Your stature is like a palm tree and your breasts are like clusters.” (7:8)
“I said, I will climb up in the palm tree, I will take hold of its branches and let
your breasts be like clusters of grapes and your breath like the scent of apples.” (7:9)
“I am a wall, and my breasts are like towers, therefore, I am in His eyes like one who has
found peace.” (8:10)
Although the constant craving of these lovers (dodim) for each other’s soul and body is virtually oozing from the pages, there is never any explicit physical contact. Yet, the personified male voice speaking clearly knows firsthand of the aroma, the taste, the firm curves and the soft skin of a young woman’s body. This is especially true regarding the secret behind the sacred beauty of a woman’s breasts. He knows — and she knows — what the sages of the Talmud knew that, among her many attributes, “a woman’s breasts are the source of her beauty”. In this vein, the 19th century artist, mystic and poet William Blake wrote, “The naked woman’s body is a portion of eternity too great for the eye of man”. Just look at the millennia of carvings and paintings, prose and poetry depicting women’s breasts adored by both men and women. Reflecting upon this truth, C. S. Lewis, British novelist, academic and Christian apologist wrote, “The beauty of the female is the root of joy to the female as well as to the male”. King Solomon wrote, “I am a wall, and my breasts are like towers, therefore, I am in His eyes like one who has found peace (completeness)” (8:10).
In the Song of Songs, the female breast is elevated to an unparalleled dimension of sacred, erotic spirituality. And this is the very challenge before us. Can a woman’s breasts be simultaneously both sacred and erotic at the same time? Simultaneously, both erotic and holy at the same time? According to Solomon, “the wisest of all humans” the answer is emphatically “yes”. At the root of a woman’s breasts — along with our other uniquely female parts — is the secret of our innate curvature, a physical manifestation of the higher-dimensional curvature of God’s Own consciousness. Our breasts are fashioned in the image (the tzelem of Genesis) of the divine breasts and it is these breasts that are depicted throughout SoS.
What is the mysterious attraction that surrounds a woman’s breasts? In order to get to the root of this question, which is at the root of our search for the lost spiritual-sensuality of the Shechinah and the resurrection of Feminine Fusion, we are going to share some Kushta truth with you about women’s breasts. Remember, when it comes to the inner truth about female sexuality, we are not permitted to enter the state of Kushta if we are not prepared to re-examine and recalibrate, if only temporarily, our life-long, hard (and often painfully) earned sexual set and settings. This includes emotional and physical sexual abuse, the bad sex along with the good sex, concerns with modesty, inhibitions, guilt, body issues, and shame (We all have our own fractured fractions from the same human quarry, we just wear them differently). Otherwise, as the citizens of Kushta (See the Introduction) said to the good intended rabbi (who only out of modesty protected his wife’s privacy), “Please leave our place and do not provoke premature death upon our people”. (Remember, the aspiring Adamic woman is only one in a thousand.)
A great misfortune of our culture is that breasts are often either revealed, sexualized and relegated to the crudeness of our culture or they are objects of concealment, shame and awkwardness. Women have been programmed to believe that certain types of breasts are not what they are supposed to be (It is a cultural and generational phenomenon for which both men and women are responsible). Well, guess what? They are all what they are supposed to be because there is no universal standard for breasts! There is no single physical or artistic standard for what a woman’s breasts are supposed to look like. (The same applies to the female yesod, but we will decipher that mystery in a different chapter.) Additionally, they change with time and age and need we mention nursing? Try this: In your mind’s eye take pairs of women’s breasts from the world over, or from across America, and now make a single set of breasts by super-positioning each set upon one another. After morphing them all together, they would not look like the breasts of models, actresses and elite members of the silicone sister society. The phenomenon of plastic surgery is like an invasion species that has been growing upon the bodies of the collective female. (Along with breast augmentation — and breast reduction — cosmetic plastic surgery is a multi-billion dollar business, which includes liposuction, toe reshaping, tummy tuck, buttock augmentation and more.) Moreover, the model for the “best breast” changes from generation to generation and now, even within the decades of our own generation!
There will always be some men, somewhere at any given time and place who will be attracted to almost any kind of breasts regardless of size, shape or color. Why? Because male energy is enthralled with a woman’s curves, whether they curve up, down or all around. Although, in today’s politically correct culture most men will not openly admit it to women (and even to other men despite the pandemic global proliferation of online pornography), men are inexplicably drawn towards the shapes of women’s breasts, as well as with her entire body and, in general, with the allure of the feminine mystique. So, what’s up with a woman’s cleavage?
It is a divine decree from the Creator of gender and sex, that the vast majority of men will always want to gaze at breasts, to love them, and when permitted, to touch, caress and kiss them. They have no way out. It is programed into their system. Here, however, we are not referring to evolutionary programing, but rather to Divine programing! Male energy is rooted in God’s own straight, expanding light. It is programed to seek out breasts, areolas and nipples for their circularity and curvature — along with our other bodily curves and crevices. The innate design pattern of softness and curvature draws in God’s linear, penetrating Light. And herein lies a deep cosmic irony. The masculine Light of the Ain Sof can only “know” Itself by reflecting off of the sublime curves of Its Own contrasting female light — the Shechinah. This is the sod-code of the curvature of God’s consciousness. The curvature of God’s consciousness is collectively known as the Shechinah, which is God’s own eternal sacred mirror. (Did you ever wonder about the ubiquitous symbol ♀ that is used to represent the female? This symbol is the astrological sign of the planet Venus, who in turn, is named after the Roman goddess of love and beauty. It is said to represent a woman holding a mirror looking at herself! But even when the Holy One – the masculine straight expanding light — peers into this mirror He sees not Himself, but rather He see only Her, His Shechinah!)
An observation: Why is there now, in our generation, the “Final Generation” (The generation between the end of “this era” of the collective Josephic Messiah and the beginning of the “next era” of the collective Davidic Messiah known as the “Final Generation”), such a big thing about big, bigger and the biggest breasts? Why are the sizes of women’s breasts increasing (statistically based upon bra sizes getting larger) and young girls growing breasts prematurely, as early as eight and nine years old (based upon statistics in America and Britain)? Specifically, why is this occurring, together with so many other unprecedented and often unimaginable phenomena, right now as we are entering the Messianic Era? (Yes, it can be attributed to hormones in the meat, environmental factors, exposure to artificial light or even an evolutionary quirk, but why are these contributing factors occurring specifically now as we transition into the Messianic Era?) As we are now transitioning from the Josephic Era to the Davidic Era, a lot of bizarre things are happening both nationally and internationally, and breast “sculpturing” is one of them. It is, however, only when the lines are connected between all these separate cultural, political, sexual and technological “dots” that we can begin to see the constellations form — the whole message is greater than a simple summation of the parts. (More about the esoteric reason for the rise of the breast in the chapter on the Twin-Shechinahs.)
Regardless of how our breasts feel and look to us, for the Adamic woman, it is how they look and feel to the Shechinah Herself — as well as to the Holy One – Her masculine counterpart. If we have breasts, then, in the eyes of the straight penetrating light of the Ain Sof, we have curved light, surrounding light, reflecting light, undulating waves, softness, roundness, slopes and hills with valleys in between, ravines cutting through the texture of our skin flowing downward and upward, in and out. The external beauty of our breasts is at the self-same root of the secret of the inner curvature of God’s consciousness. The secret of the divine female form is the Shechinah. The woman portrayed in Solomon’s Song — the Shulamite counter-part to his Solomon — is the Shechinah (In the Hebrew, the names Shulamite and Solomon share the same root — “shalom”, where it, in turn, comes from the root “shalem”, meaning completeness). Our female form is an exact lower-dimensional iteration of our higher-dimensional female light form above. “As below, so above” (This oft-quoted Hermetic formula is also a Talmudic-Zohar idiom, although couched in different terminology). Yes, “Our Bodies, Ourselves”! And also, to serve the divine body of the Shechinah for Herself using our own anatomical bodily selves!
Torah teaches that the secret of all pleasure — including bodily pleasure — is that the pleasure is only the medium for the message. The sensation of the pleasure of the medium, regardless of how blissful or ecstatic, is not an end in itself. Yet, the message cannot be transmitted and delivered without the medium! What that message is conveying is a big part of what this website is about. We know that for many women this sounds like an extreme idea, virtually impossible to imagine, but think for a moment: If the medium alone generates this much bliss and ecstasy, how much more so must be the message hidden in the pleasure! The message being sent is not just in a bottle floating on the surface of an ocean. Rather, we are swimming in a sea of divine female passion and sexuality.
Female sexuality certainly has a p’shat — the simple outer meaning. Yet female sexuality also has a sod — the deeper inner meaning. On the outside sex is sex, but on the inside sex is much more than sex, — it is also the outer garment of God’s Own light, in this case the garment of the Shechinah. Formula: Our outer delight is God’s inner Light – but only if we learn how to alchemically transform our flesh back into Her light. The word for skin in Hebrew is ohr and the word for light is also ohr, only that skin-ohr is spelled with the letter ayin and the light-ohr is spelled with the letter aleph. The letter aleph also has the numerical value of one, while ayin has the value of 70. The ayin-70 represents our outer skin-garment and our aleph-1 is our inner light-garment. Our mission, if we accept, is to transform our flesh-skin into flesh-light. This is the path of the Adamic woman.
As conscious women we need to understand the secret behind our female sensations. Our Adamic mission is to get to the root of our female energy, female sensuality and female consciousness. Why did HaShem and His Shechinah create us to feel the way we do when we do the things we do? Women are made in the “image of God”, therefore our sensations are also made in the image of God. Our breasts and nipples (along with those other erogenous zones) and what they feel are also made “In the image of God”. This is not an abstract theological idea or poetic license. It can become quite literally true. As explained in the chapter on the Song of Songs, we ourselves, can fill in for the missing narrative-p’shat of the verses. We literally can become the merkavah-chariot for the Shulamite woman, for the Shechinah, for the ever-curving Light of the Ain Sof. Then what feels like a virtual miracle occurs. Not only are our breasts and the curvature of our bodies made in the image of the Shechinah, but now the Shechinah Herself can interface through our sacred flesh. By actually feeling what we feel, She can now “feel” Herself! This is truly a significant aspect of the redemption of the Shechinah from Her exile.
Within the eight chapters of the Song of Songs, the Shechinah is the very Shulamite woman and we can become the living medium which allows her to come alive. Moreover, it can only take place through our conscious interfacing with Her and Her with us. This is the redemption of the Ohrganuzic Light of the Shechinah — the Hidden Light, but now it no longer needs to remain hidden. As we move ever quicker into the true Messianic Era, the Ohr Ganuz, the original light powering the Genesis creation process, is returning. Although, as known, the primordial light was partially concealed in succeeding stages following the first “day” (They were not yet days as we know them now), it was prophesied and programed to return. We are witnessing this phenomenon now in our lifetime. We now have the ability to directly engage with the Ohr Ganuz. We can now learn to consciously work with it, deflect it from being used by its own backside (collectively known as “Lilith”) and direct it back into the Operating System of the Twin-Shechinahs.
Additionally, there is a more spirited question to ask: what can women do with our womanly sensations? How can we use the pleasurable pulsations of our neural-network to serve the cosmic tikun of the Twin-Shechinahs? To where do we direct this joy filled energy of Ohrganuzic light and love? How do we offer up our gifts that are embedded in our bodies and in the emotions of our passion and return the fractal sparks of divinity to Adam? If I surrender and permit myself to be in love with God, and my greatest desire is to offer up and submit everything I can, then it is only natural to want to include all my flesh. Thus, I am a more complete woman, literally fulfilling the verse-formula, “From my flesh I will envision God”. We want to serve the Holy One with the cellular, even molecular pleasure, of our earthly flesh — all the parts of our sacred bodies. If our fleshy sensations are part of the “Divine image” equation, then pray tell us what to do! And what does the Shechinah do with our vibrations, sensations and pulsations? King Solomon knew the answer and he wrote his Song of all Songs, in part, to instruct us how to become the merkavah-chariot through our intimate prayer and contemplation.
Mammary glands are at the center of much of our culture, the center of most men’s attention (and women’s fashion) and, for better or for worse, for some of us at the center of much of our concept of ourselves, and how we see ourselves in the eyes of men and other women. To the extent that “Clothes make the man”, then perhaps it can be said that “Breasts make the woman”. This is undeniably one of the messages of SOS. The female breasts are indeed a woman’s sacred garments, fashioned from the wings of the Shechinah Herself. Yes, they are also maternal and created for nursing and everything associated with that archetypal relationship. One of the seven verses in SOS that speak of breasts actually does so within the motherly context of nursing, “If only you were as a brother to me who nursed at my mother’s breasts, then if I found you outside, I would kiss you, and no one would deride me” (8:1). But even this verse alludes to the mystery of the sacred erotic relationship when Solomon refers to Shulamite as “My sister, my bride” which occurs three times in Shir HaShirim.
The secret of the self-replicating, divine form of the
curvature of the light of the Shechinah
Now, here is some Kushta truth for the few of us who can hear it — and are also willing to see it. The seductive curves of a woman’s breasts are part of a larger pattern that replicates itself throughout the female body — front, back, up and down. What do these three sections of the female form have in common? They are all in the secret of the waves of God’s Own consciousness, which are always partially separating, only to reunite back into the one, which then again part to become the twin fawns of God’s Shechinah. (This is a glimpse into the Kabbalah code as to why most men are fascinated with these parts of a woman’s body. They themselves do not understand this powerful energy that has a virtual supernatural control over them. It is the nature of their straight, expanding light to search out, divide and “conquer”). Now, however, we are only concentrating on the phenomenon of the breasts (More on the other parts of the female form elsewhere).
Solomon, the personification of the masculine energy, exclaims, “Your breasts are like clusters”. Yes, our breasts are the holy fruits of heaven — the divine clusters — that have descended into this lower realm, reflecting, as a mirror, their place of origin Above. Ultimately, our breasts belong to the Shechinah as she is beheld in the eyes of the Holy One. When I accept and surrender the beauty and divinity of my own towers of sacred power then, “I am in His eyes like one who has found peace”. (Of course, I cannot present my curved beauty as a spiritual offering if I do not feel my body as beautiful to begin with. I can fully bathe in God’s love and desire for my holy gevurot only if first I feel the love and desire within myself.)
Again, this is the question: Why does the Torah — both the Written word of the Holy scriptures and the Oral traditions of the rabbis and kabbalists — place such emphasis on breasts? As explained above, King Solomon explicitly mentions breasts seven times. The personified “she” says to the personified “him”, “A bag of myrrh is my beloved to me, lodged between my breasts”. He says to her, “Your two breasts are like two fawns, the twins of a gazelle” and he also responds, “Your stature is like a palm tree and your breasts are like clusters” and the collective “we” declares, “We have a little sister, but she has no breasts”. These verses are clear and curve right to the point.
Let us conclude (for now) with this verse from Solomon’s Song of Songs, “A sachet of myrrh is my beloved to me, lodged between my breasts”. The imagery of these words is highly suggestive, but suggestive of what? The p’shat-narrative is simple. She is comparing her beloved to a perfumed sachet of myrrh hung around her neck, with all the associated suggestive, romantic imagery. In Torah circles, however, the deeper allegorical significance of this verse is well-known, as it is brought as a supporting text in the Holy Talmud, as brought below. Again, the p’shat-narrative is simple. The allegory used here, however, in the words of the Talmudic Sage-Kabbalists is totally unexpected. Then again, the sacred-eroticism of a woman’s breasts in the eyes of the Holy One, and within the the skin of the Shechinah, are also totally unexpected. This is where the Adamic woman begins her journey. And all paths lead to the Messianic Era.
When the Sages describe the placement of the Ark of the Covenant within the Holy of Holies in Solomon’s Temple, they refer to this tradition, “The poles of the Ark (of the Covenant) pushed, stuck out and protruded into the curtain (from the inside) and they appeared (from the outside) as a woman’s two nipples (whose protruding outlines are visible beneath her clothing). The reference to the aromatic myrrh is also alluding to the Holy of Holies, because it was one of the eleven spices that make up the sacred temple incense that the Kohen Gadol offered up only once a year, within the Inner Sanctum on Yom Kippur. Upon entering with his pan of charcoal, he ignited the incense and directed the thick plume of spicy-pungent aroma precisely between the pole-breasts of the Ark of the Covenant. The smoke ascended to the ceiling, some fifty feet high, and then the plume split into two columns, spreading out to the walls of the chamber, circling down and around, back to the Ark and the keruvim. This was so that the union between the twin male and female golden creatures would be completely covered by the smoke. This holy orchestration, however, was also a holy “smoke screen” to conceal and protect the interdimensional holy zivug-union that was now occurring in real time. Because as above, so below” and as below, so above”. It is upon this majestic tapestry that the Adamic woman, echoing the Shechinah proclaims, “My breasts (curved, feminine light of the Ain Sof) are like towers, therefore, I am in His eyes (straight, masculine light of the Ain Sof) like one who has found completeness”. See below footnotes for diagram of the curvature flow.
Exercise
The Adamic Woman is not afraid or ashamed of her body — her vessel. She recognizes the call to concealment but also knows when to reveal it. Her body is a living Merkavah, a chariot and vehicle which holds and emanates the curvature of God’s own light.
Body awareness helps us to enjoy life through experiencing and listening to our body. The body, as a vessel, provides a space for your soul. It is a vehicle with a built-in sensory system for perceiving and experiencing ourselves and the world around us. The body is also a vehicle for expressing creativity, expressing our individuality and personal growth. The dynamics of our body are to explore it and its systems that are responsible for the energy and information that is being transmitted. To become more in tune with ourselves and God via the vessel. We are, in fact, made in the holy image of the Infinite. So, let’s get in touch with our body, and we will then get in touch with the holy image that we are created in.
This rhythmic exercise can be high intensity, but is very exhilarating and freeing. This exercise helps release many blockages that are found in the breasts and the surrounding area. In traditional and holistic medicine, the breasts consist of the highest concentration of the lymphatics system. The lymphatics system was built to “take out the trash”. It is the waste removal system of the body, moving viruses, bacteria and other foreign objects through and out of the body. When there is stagnation in this area, it can lead to blockages such as fibrosis, cysts and even breast cancer. I have seen in my patients over the years that women with breast cancer carry deep emotional blockages, formed usually, by not releasing the pain and suffering of relationships, especially ones that nourish with the breasts (i.e., husband, lover, children). It hits them in the breasts and ovaries. The breasts are a place of Gevurah and Chesed, meeting in a singular point at the thymus, the seat of immunity. They are the very place of nourishment, creating the white milk, which, converted from a woman’s very own blood, feeds and gives life to the world (i.e., a child), it is the place of giving and sharing nourishment. When these areas are not seen in the light that HaShem made them, we distort the giving and sharing to merely sexual pleasure, especially in a world that doesn’t use them for nourishment (breastfeeding) anymore. We lose the essence of the matter and have reduced the body to pure physicality. The exercise below helps to remove blockages and brings awareness to this sacred place in the Adamic Woman. The breasts are a revealed aspect of the curved light of the Shekinah manifest in every woman. Our fear of acknowledging them, or apprehension, comes from a distortion in how we see our body/Merkavah/vessel, and our perception becomes imbalanced or unhealthy in our ideas of sexuality and the body. We must learn to be good with the “Merkavah” we are in.
Now Let's Dance!
I have a small place in my bedroom where I can close the doors and have privacy. I have a radio to put on music that creates a nice, wordless rhythm. I am usually dressed in unrestrictive clothing, whatever you are comfortable in. Creating a sacred, safe place for you to spend personal time is a must. I have several spaces in my home where I can go to do the physical and spiritual work without distraction or judgment. Here is the exercise:
Take a breath in, while raising arms out to your side reaching heaven, allowing the arms to slowly come back down to the side of the body and palms facing earth. Moving arms now in front of you meeting palms together facing each other, and then moving arms to the back of your body. Do this several times. Now, shimmy the upper body, which is a quick movement to the rhythm of the music you will be listening to, so that the upper body and breasts move with a great vibration. I personally do this without a bra, as science has shown bras when worn all the time, can cause congestion in the lymphatic system of the breasts and block flow. Doing this several times for 5-10 minutes a day is very healing, and it helps us to become in tune with our body, not just as a body, but as a Merkavah for the light of HaShem to work in and through.
Note: nih.gov/breastwareness25730591
“Favorable results were found for self-image, femininity, mood, self-esteem, physical well-being, perceived stress, pain, consciousness, depression, couples’ trust, anxiety and fear. It was observed: a better range of motion and strength in upper lymph, and also improvement in functional capacity. The research showed dance as an effective alternative adjuvant treatment in breast cancer (breast health). Dance promotes psychological benefits in women with breast cancer (breast health), as well as improvements in upper limbs. Future studies are recommended with best scientific evidence, in order to investigate interventions with dance during other treatment and disease stage and with other forms of dance.” (DMT=Dance Movement Therapy)
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1 It is fascinating to note that the term dodim (lovers) and dodi (my lover or my beloved) share the same root with dad and dadayim, the singular and plural for nipples. The shared intimacy between a woman nursing her child and between a woman and her affectionate beloved are palpable.
2 Moreover, the Shechinah is dual in nature — the Twin-Shechinahs — as explained elsewhere.
3 The name of a groundbreaking book about women's health and sexuality, first published in the late 1960s.
4 The letter ayin was originally a deep guttural ahhh, that does not exist in English and Romance languages, but it can be loosely thought of as “Open wide and say ahhh”. The letter aleph, on the other hand is a soft, almost silent ah.
5 This verse is intriguing, because we see in ancient times that it was not considered inappropriate for a grown brother and sister to show familial affection in public. For quite some generations now, in Orthodox circles, this behavior in public would be considered inappropriate.
6 There is an additional verse in the Book of Ezekiel (16:7) “Her breasts are firm”.
