The Holy Spirit is not really an intellectual premise but a faith experience

[Guest guest]

, " jagbir singh "

<adishakti_org> wrote:

>

>

> Dear Semira,

>

> Definitely and without question the Divine Message will triumph

> over the organization itself. In future more and more people will

> embrace its central message of evolving into the eternal spirit

> that all religions, holy scriptures and prophets have since time

> immemorial upheld. The Divine Message is a spiritual sanctuary, a

> beacon of hope, joy, peace of eternal life to all humans. The

> Shakti/Holy Spirit/Ruh/Aykaa Mayee is the Divine Feminine that

> gives Self-realization/Birth of Spirit/Baptism of Allah/Opens Dasam

> Dwar for humanity to enter the Sahasrara/Kingdom of God/Niche of

> lights/Inner Sanctuary within where Brahman/God Almighty/Allah/

> Waheguru resides as THE LIGHT. Semira, not only the current Sahaja

> Yoga organisation but all religious organizations as well have

> merely been intended as temporary vehicles and starting points for

> the Divine Message.

>

> jagbir

>

>

 

i would like to add that the Shakti/Holy Spirit/Ruh/Aykaa Mayee is

not really an intellectual premise but a faith experience of the

Divine Message. Immediately after the Divine Feminine gives Self-

realization/Birth of Spirit/Baptism of Allah/Opens Dasam Dwar the

seeker will feel the Cool Breeze, the Ruach or Breath of God, flowing

from his/her hands and head. The Holy Spirit is indeed a daily

experience of His Breath for the rest of your life. The Divine

Message is a spiritual sanctuary, a beacon of hope, joy, peace of

eternal life to all humans.

 

" So we must know that it's a new explosion. That's why I call it

Blossom Time, that we are definitely spiritual people. We have got

spirituality and that the Divine is working. So the Kali Yuga is

finishing. Now it is the Krita Yuga . . .

 

Krita Yuga means at the Time when this All-Pervading Power has

started acting. Nobody felt the Cool Vibrations. Can you believe

that? It was never related to any science. It was never related to

physical science especially. So I must say the achievement of

Sahaja Yoga is tremendous . . . The All-Pervading Power has started

acting as I am on Earth! " (Shri Mataji Nirmala Devi)

 

Just a handful of humanity is stirring to the faintest of Light

discernible at the earliest breaking of the Divine Dawn. They are the

SYs who daily experience His breath flowing through their hands and

head, and meditate on His Spirit within. They truly understand that

the Shakti/Holy Spirit/Ruh/Aykaa Mayee is not really an intellectual

premise but a faith experience of the Resurrection and Last Judgment.

All religious organizations have merely been intended as temporary

vehicles and starting points for the Divine Message, the collective

culmination of God's Plan for humanity.

 

jagbir

 

 

, " jagbir singh "

<adishakti_org> wrote:

>

>

> Dear Semira,

>

> Definitely and without question the Divine Message will triumph

> over the organization itself. In future more and more people will

> embrace its central message of evolving into the eternal spirit

> that all religions, holy scriptures and prophets have since time

> immemorial upheld. The Divine Message is a spiritual sanctuary, a

> beacon of hope, joy, peace of eternal life to all humans. The

> Shakti/Holy Spirit/Ruh/Aykaa Mayee is the Divine Feminine that

> gives Self-realization/Birth of Spirit/Baptism of Allah/Opens Dasam

> Dwar for humanity to enter the Sahasrara/Kingdom of God/Niche of

> lights/Inner Sanctuary within where Brahman/God Almighty/Allah/

> Waheguru resides as THE LIGHT. Semira, not only the current Sahaja

> Yoga organisation but all religious organizations as well have

> merely been intended as temporary vehicles and starting points for

> the Divine Message.

>

> jagbir

>

>

 

i would like to add that the Shakti/Holy Spirit/Ruh/Aykaa Mayee is not really an

intellectual premise but a faith experience of the Divine Message. Immediately

after the Divine Feminine gives Self-realization/Birth of Spirit/Baptism of

Allah/Opens Dasam Dwar the seeker will feel the Cool Breeze, the Ruach or Breath

of God, flowing from his/her hands and head. The Holy Spirit is indeed a daily

experience of His Breath for the rest of your life. The Divine Message is a

spiritual sanctuary, a beacon of hope, joy, peace of eternal life to all humans.

 

“So we must know that it’s a new explosion. That's why I call it

Blossom Time, that we are definitely spiritual people. We have got

spirituality and that the Divine is working. So the Kali Yuga is

finishing. Now it is the Krita Yuga . . .

 

Krita Yuga means at the Time when this All-Pervading Power has

started acting. Nobody felt the Cool Vibrations. Can you believe

that? It was never related to any science. It was never related to

physical science especially. So I must say the achievement of

Sahaja Yoga is tremendous . . . The All-Pervading Power has started

acting as I am on Earth!” (Shri Mataji Nirmala Devi)

 

Just a handful of humanity is stirring to the faintest of Light discernible at

the earliest breaking of the Divine Dawn. They are the SYs who daily experience

His breath flowing through their hands and head, and meditate on His Spirit

within. They truly understand that the Shakti/Holy Spirit/Ruh/Aykaa Mayee is not

really an intellectual premise but a faith experience of the Resurrection and

Last Judgment. All religious organizations have merely been intended as

temporary vehicles and starting points for the Divine Message, the culmination

of God's Plan for humanity. Homo sapiens are indeed slowly but surely evolving

into Homo spiritus. Period!

 

jagbir

 

 

The breath of life and the Spirit of God

Robert Pyne (Robert_Pyne)

Tue, 6 Jun 95 09:55:19 CDT

 

I'm fairly new to the reflector so let me give a quick intro. My name is Bob

Pyne and I teach theology at Dallas Seminary. I met a few of you in Chicago at

the ISAE conference and have several friends who have suggested that I listen in

on these conversations.

 

I wouldn't think to jump in on all of the discussion about Vitamin C,

pseudo-genes, etc., but I just returned from a short vacation and see something

here that I might be able to contribute to.

 

Bill Hamilton has been talking about the breath of God in Genesis and the

uniqueness of humanity. Since I've done some work on the vocabulary there, let

me make a few suggestions.

 

In Genesis 2:7 the " breath of life " is " nishmat hayyim " in Hebrew. However,

several parallels demonstrate that this is essentially synonymous with " ruach, "

the word more commonly used for the Holy Spirit in the OT (and also used for

wind [Ex. 10:13], breath [Job 15:30], or the human spirit [Gen. 41:8]). In

Ezekiel's vision, which parallels Genesis 2 as a " re-creation, " the " ruach " of

God (used throughout the book to refer to the Spirit of God) comes from the four

" winds " (also " ruach " ) to give life to the reconstituted bodies of Israel's

slain army (Ezek. 37:8-10). Job 27:3-4 uses " nishmat " and " ruach " in parallel to

speak of the animating breath/Spirit of God sustaining Job's life, as do Job

33:4 and Job 34:14-15. Psalm 104:29-30 also speaks of God's animating breath as

his " ruach " which sustains all animal (and human) life.

 

The point is that one cannot distinguish between the " nishmat hayyim " of Genesis

2:7 and the " Spirit (ruach) of God " in the Job passages or in Ezekiel 37. Since

Genesis 6:17 and 7:15 also speak of animals being animated by the " ruach hayyim "

( " breath " or " Spirit " of life), it's best to say that people are not seen as

unique by virtue of the Spirit's animating presence, for God preserves the life

of all of his creatures through his animating breath, the life-giving Holy

Spirit. (Incidentally, this helps as well with Genesis 6:3, where a Qumran

manuscript reads " My Spirit shall not ABIDE IN man forever because he is

flesh " --in other words, God will not forever sustain humanity's physical life.)

The Spirit's presence as life-giver is not a doctrine to be taken lightly, for

it forms the basis for the New Testament doctrine of regeneration and

resurrection through the indwelling of the Spirit (Rom. 8:11).

 

That was rather long-winded, but the bottom line is that human uniqueness is

reflected not so much in the presence of God's animating breath in the OT as in

the fact that we alone are made in the image of God. I have some thoughts on

what that means, too, but that can wait.

 

The breath of life and the Spirit of God

Robert Pyne

 

 

Union University Church

May 16, 2004

Reverend Laurie DeMott

 

But what is the Holy Spirit? In order to be ordained, I had to write a lengthy

paper outlining my theology which was reviewed by 60 representatives from

churches in my denominational region. I wrote pages and pages on my

understanding of God and on the nature of Christ but when I got to the Holy

Spirit, I managed only a short paragraph. I worried that the Ordination Council

would grill me on my brief treatment of the Holy Spirit but to my surprise, not

a question did they ask. We spent a long time debating the nature of God and

Christ but when we arrived at the section on the Holy Spirit, everyone quickly

breezed past it to get to the topic of sin, something we all knew much more

about. And in retrospect, that was probably appropriate because I have come to

believe that the Holy Spirit is not really an intellectual premise but a faith

experience. The Holy Spirit is better known in the heart than in the head. In

the song, " Through Your Hands, " an angel says to the listener, " Your voice

cannot command, but in time you will move mountains. It will come through your

hands. " The Spirit works not in the beliefs we speak or in the doctrines we

profess but in the work of our hands, in the promptings of our hearts: in the

experience of human spirit touching God-spirit.

 

Even the word " Spirit " describes something intangible, powerful, yet fleeting.

The Hebrew word for spirit is ruach, which also means " wind " . You can almost

hear the wind in the word: Ruach. Sudden breath of wind exhaled in a rushing

determination that rattles the leaves and bends the tall grass as it blows past.

Ruach. When Abraham heard the word ruach, he imagined wind. He imagined breath.

He imagined spirit. The word ruach described them all for the Hebrews recognized

that the act of breathing -- sucking wind into our lungs and expelling air again

in a gust -- gives us life. Our breath, the movement of air in and out, our

spirit, our lives are all intertwined and so one word described it all: ruach.

Paul would have read often of the ruach of God in his Hebrew upbringing, in the

stories of Genesis when the ruach rushed across the primordial waters and in the

stories of the Judges -- of Gideon and Deborah and Samson -- when God's ruach

came upon them and led them to do great things in the saving of the people. And

while the Greek language of Paul's Roman citizenship may not have held the

poetry of the Hebrew, even in Greek Paul would have heard the connection between

spirit, breath, and life. In fact, we can still hear it today since our most

common English cognate of the Greek word for spirit, pneumos, is " pneumonia " , a

disease that steals breath away. The Spirit of God could just as rightly be

translated as the Breath of God, or the wind of God. The Spirit of God is God on

the move like the wind and breathing life into our world.

 

In most of the Hebrew scriptures, people speak simply of the Spirit of God but

by the time we reach the years of Jesus and Paul, we hear just as often this

phrase -- the Holy Spirit. The ancient people believed that there were many

spirits dwelling in the world and not all of those spirits were good, so when

they talked about the Spirit coming upon a person -- Moses or Elijah -- they

wanted to make sure that people understood that they were referring to the

spirit of the Holy One. The Holy Spirit was that spirit specifically emanating

from God and from no other.

 

And so we come back to the question -- what is the Holy Spirit? Very simply, the

Holy Spirit is God on the move. There is God who is beyond us, greater than all

we know and see, incomprehensible, eternal, mysterious. And there is God

incarnated in the life of Christ who made God's love real for us in a person

that we could see and hear so that we could know a bit of the ultimately

unknowable God. And then there is the Holy Spirit: God at work in each of us and

when the Holy Spirit moves through people of faith, God is no longer limited to

something way out there or way in the past but is still alive and present among

us. The Reverend James Forbes says that the Holy Spirit is God experienced on

the frontier of human experience and relationship; it is the ruach of God -- the

breath of God which fills us, comforts us, anoints us -- chooses us -- and sends

us forth.

 

That is what the Holy Spirit is by definition.

 

Reverend Laurie DeMott

 

>

> shriadishakti , " jagbir singh " <adishakti_org>

wrote:

> >

> > Dear S.,

> >

> > Most SYs do feel the 'breeze'. The same goes for almost all

> > seekers at Shri Mataji's public programs or self-realization

> > given by SYs.

> >

> shriadishakti , " jagbir singh " <adishakti_org>

wrote:

> >

> So what will the ignorant masses make out of the Adi Shakti's most

> secret and precious message to Her disciples regarding the

> Christian Kingdom of God, which is nothing else than the Islamic

> Niche of Lights, the Buddhist Sahasrarapadma, the Hindu Sahasrara

> and Sikh Dsam Duar? Isn't human liberation (moksa) occurring right

> now not through actual events in history, but through internal

> transformation? > Then, again, isn't this internal transformation

> occurring through actual events in history - the promised Last

> Judgment and Al-Qiyamah (The Resurrection)? Are those taking part

> in this Great Event ordained for humankind not feeling the Cool

> Vibrations of the All-Pervading Power of God Almighty, the Divine

> Wind that will be felt by all born of the Spirit during the Last

> Judgment (Bible) and taking part in The Resurrection (Qur'an)? And

> for what other reason - other than the commencement of the Last

> Judgment and Resurrection - has this All-Pervading Power that is

> the source of this Divine Wind started acting?

>

>

>

> “1. The term: «Spirit» translates the Hebrew word «Ruah»

> which in its primary sense means breath, air, wind. «Jesus indeed

> uses the sensory image of the wind to suggest to Nicodemus the

> transcendent newness of him who is personally God's breath the

> divine Spirit» (Catechism of the Catholic Church 691). The spirit

> as irruption and as transcendence: working in history but other than

> history, who cannot be reduced to history's logic but who

> installs another logic, that of responsibility and love for others;

>

> 2. Ordering power: «In the beginning God created the heavens and

> the earth. Now the earth was a formless void, there was darkness

> over the deep and God's spirit hovered over the water» (Gn 1,1).

> God's spirit came down on the formless world and this descent

> produced the miracle of creation: the transformation of chaos into

> cosmos, of disorder into order;

>

> 3. Vivifying power: «The Lord God fashioned man out of dust from

> the soil. Then he breathed into his nostrils a breath of life and

> thus man became a living being» (Gn 2, 7). The spirit of God is

> breathed onto the human being of dust and, because of this breath,

> the human being is transformed into a living being: no longer an

> animal being but a partner with whom and to whom God speaks and

> entrusts responsibility for the world;

>

> 4. Guiding power: «On him the spirit of the Lord rests, a spirit

> of wisdom and insight, a spirit of counsel and power, a spirit of

> knowledge and the fear of the Lord» (Is 11,2). The Spirit of the

> Lord takes hold of certain persons (patriarchs, matriarchs, judges,

> kings, prophets, wise men etc.,) and by bestowing on them special

> powers, enables them to act as guides and master interpreters in the

> world, of the will of God;

>

> 5. Healing power: «I shall give you a new heart and put a new

> spirit in you… I shall put my spirit in you, and make you keep my

> laws and sincerely respect my observances» (Ez 36,27). Entering

> into the human being, the spirit recreates and heals him, overcoming

> his sin and making him once more a partner of God in the covenant

> and in the observance of the Torah.

>

> 6. Universal dimension: «I will pour out my Spirit on all mankind.

> Their sons and daughters shall prophesy Even on my slaves men and

> women, in those days I will pour out my Spirit» (Jl 3f 1-2). There

> will come a day when every human being will be possessed by the

> spirit and this day will coincide with the day of the messiah.”

>

> http://www.vatican.va/jubilee_2000/magazine/documents/

>

>

>

> That Day shall We set a seal on their mouths, but their hands will

> speak to Us,

> And their feet bear witness to all that they did.

>

> surah 36:65 (Ya Sin)

>

>

> “The Noble Qur'an makes it clear that the testimony given by

> sinners in the court of divine justice will be utterly unique in

> nature, bearing absolutely no similarity to the juridical

> procedures of this world.

>

> The verses of the Qur'an that speak of the giving of testimony on

> the day of resurrection proclaim that the hands, feet and even the

> skin of the sinners will disclose the hidden sins that they

> committed during their lives and that were previously unknown to

> all but God; the sinner will stand revealed, to his utter dismay

> and terror. The animation of these witnesses and the testimony they

> will bear to the events that have happened in the world show that

> all the deeds we perform are recorded both in the external world

> and in the various organs and limbs of our bodies. When the

> conditions of this world are replaced by those of the hereafter, on

> the day when, as the Qur'an puts it, " secrets are made manifest and

> none will be able to conceal anything or seek help from anyone. "

> (86:9-10) all the deeds that have been recorded will pour forth and

> begin to bear witness.”

>

> Testimony by the Most Veracious of Witnesses

> http://www.al-islam.org/Resurrect/r18.htm

>

>

>

> “So we must know that it’s a new explosion. That's why I call it

> Blossom Time, that we are definitely spiritual people. We have got

> spirituality and that the Divine is working. So the Kali Yuga is

> finishing. Now it is the Krita Yuga . . .

>

> Krita Yuga means at the Time when this All-Pervading Power has

> started acting. Nobody felt the Cool Vibrations. Can you believe

> that? It was never related to any science. It was never related to

> physical science especially. So I must say the achievement of

> Sahaja Yoga is tremendous . . . The All-Pervading Power has started

> acting as I am on Earth!”

>

> Shri Mataji Nirmala Devi

>

>

have indeed begun to slowly

but surely evolve into Homo spiritus. Period!

 

 

jagbir

 

 

--------------------------------

 

The breath of life and the Spirit of God

Robert Pyne (Robert_Pyne)

Tue, 6 Jun 95 09:55:19 CDT

 

I'm fairly new to the reflector so let me give a quick intro. My name

is Bob Pyne and I teach theology at Dallas Seminary. I met a few of

you in Chicago at the ISAE conference and have several friends who

have suggested that I listen in on these conversations.

 

I wouldn't think to jump in on all of the discussion about Vitamin C,

pseudo-genes, etc., but I just returned from a short vacation and see

something here that I might be able to contribute to.

 

Bill Hamilton has been talking about the breath of God in Genesis and

the uniqueness of humanity. Since I've done some work on the

vocabulary there, let me make a few suggestions.

 

In Genesis 2:7 the " breath of life " is " nishmat hayyim " in Hebrew.

However, several parallels demonstrate that this is essentially

synonymous with " ruach, " the word more commonly used for the Holy

Spirit in the OT (and also used for wind [Ex. 10:13], breath [Job

15:30], or the human spirit [Gen. 41:8]). In Ezekiel's vision, which

parallels Genesis 2 as a " re-creation, " the " ruach " of God (used

throughout the book to refer to the Spirit of God) comes from the four

" winds " (also " ruach " ) to give life to the reconstituted bodies of

Israel's slain army (Ezek. 37:8-10). Job 27:3-4 uses " nishmat "

and " ruach " in parallel to speak of the animating breath/Spirit of

God sustaining Job's life, as do Job 33:4 and Job 34:14-15. Psalm

104:29-30 also speaks of God's animating breath as his " ruach " which

sustains all animal (and human) life.

 

The point is that one cannot distinguish between the " nishmat hayyim "

of Genesis 2:7 and the " Spirit (ruach) of God " in the Job passages or

in Ezekiel 37. Since Genesis 6:17 and 7:15 also speak of animals

being animated by the " ruach hayyim " ( " breath " or " Spirit " of life),

it's best to say that people are not seen as unique by virtue of the

Spirit's animating presence, for God preserves the life of all of his

creatures through his animating breath, the life-giving Holy

Spirit. (Incidentally, this helps as well with Genesis 6:3, where a

Qumran manuscript reads " My Spirit shall not ABIDE IN man forever

because he is flesh " --in other words, God will not forever sustain

humanity's physical life.) The Spirit's presence as life-giver is not

a doctrine to be taken lightly, for it forms the basis for the New

Testament doctrine of regeneration and resurrection through the

indwelling of the Spirit (Rom. 8:11).

 

That was rather long-winded, but the bottom line is that human

uniqueness is reflected not so much in the presence of God's

animating breath in the OT as in the fact that we alone are made in

the image of God. I have some thoughts on what that means, too, but

that can wait.

 

The breath of life and the Spirit of God

Robert Pyne

 

 

Union University Church

May 16, 2004

Reverend Laurie DeMott

 

But what is the Holy Spirit? In order to be ordained, I had to write

a lengthy paper outlining my theology which was reviewed by 60

representatives from churches in my denominational region. I wrote

pages and pages on my understanding of God and on the nature of

Christ but when I got to the Holy Spirit, I managed only a short

paragraph. I worried that the Ordination Council would grill me on my

brief treatment of the Holy Spirit but to my surprise, not a question

did they ask. We spent a long time debating the nature of God and

Christ but when we arrived at the section on the Holy Spirit,

everyone quickly breezed past it to get to the topic of sin,

something we all knew much more about. And in retrospect, that was

probably appropriate because I have come to believe that the Holy

Spirit is not really an intellectual premise but a faith experience.

The Holy Spirit is better known in the heart than in the head. In the

song, " Through Your Hands, " an angel says to the listener, " Your

voice cannot command, but in time you will move mountains. It will

come through your hands. " The Spirit works not in the beliefs we

speak or in the doctrines we profess but in the work of our hands, in

the promptings of our hearts: in the experience of human spirit

touching God-spirit.

 

Even the word " Spirit " describes something intangible, powerful, yet

fleeting. The Hebrew word for spirit is ruach, which also

means " wind " . You can almost hear the wind in the word: Ruach. Sudden

breath of wind exhaled in a rushing determination that rattles the

leaves and bends the tall grass as it blows past. Ruach. When Abraham

heard the word ruach, he imagined wind. He imagined breath. He

imagined spirit. The word ruach described them all for the Hebrews

recognized that the act of breathing -- sucking wind into our lungs

and expelling air again in a gust -- gives us life. Our breath, the

movement of air in and out, our spirit, our lives are all intertwined

and so one word described it all: ruach. Paul would have read often

of the ruach of God in his Hebrew upbringing, in the stories of

Genesis when the ruach rushed across the primordial waters and in the

stories of the Judges -- of Gideon and Deborah and Samson -- when

God's ruach came upon them and led them to do great things in the

saving of the people. And while the Greek language of Paul's Roman

citizenship may not have held the poetry of the Hebrew, even in Greek

Paul would have heard the connection between spirit, breath, and

life. In fact, we can still hear it today since our most common

English cognate of the Greek word for spirit, pneumos,

is " pneumonia " , a disease that steals breath away. The Spirit of God

could just as rightly be translated as the Breath of God, or the wind

of God. The Spirit of God is God on the move like the wind and

breathing life into our world.

 

In most of the Hebrew scriptures, people speak simply of the Spirit

of God but by the time we reach the years of Jesus and Paul, we hear

just as often this phrase -- the Holy Spirit. The ancient people

believed that there were many spirits dwelling in the world and not

all of those spirits were good, so when they talked about the Spirit

coming upon a person -- Moses or Elijah -- they wanted to make sure

that people understood that they were referring to the spirit of the

Holy One. The Holy Spirit was that spirit specifically emanating from

God and from no other.

 

And so we come back to the question -- what is the Holy Spirit? Very

simply, the Holy Spirit is God on the move. There is God who is

beyond us, greater than all we know and see, incomprehensible,

eternal, mysterious. And there is God incarnated in the life of

Christ who made God's love real for us in a person that we could see

and hear so that we could know a bit of the ultimately unknowable

God. And then there is the Holy Spirit: God at work in each of us and

when the Holy Spirit moves through people of faith, God is no longer

limited to something way out there or way in the past but is still

alive and present among us. The Reverend James Forbes says that the

Holy Spirit is God experienced on the frontier of human experience

and relationship; it is the ruach of God -- the breath of God which

fills us, comforts us, anoints us -- chooses us -- and sends us

forth.

 

That is what the Holy Spirit is by definition.

 

Reverend Laurie DeMott

 

>

> shriadishakti , " jagbir singh "

<adishakti_org> wrote:

> >

> > Dear S.,

> >

> > Most SYs do feel the 'breeze'. The same goes for almost all

> > seekers at Shri Mataji's public programs or self-realization

> > given by SYs.

> >

> shriadishakti , " jagbir singh "

<adishakti_org> wrote:

> >

> So what will the ignorant masses make out of the Adi Shakti's most

> secret and precious message to Her disciples regarding the

> Christian Kingdom of God, which is nothing else than the Islamic

> Niche of Lights, the Buddhist Sahasrarapadma, the Hindu Sahasrara

> and Sikh Dsam Duar? Isn't human liberation (moksa) occurring right

> now not through actual events in history, but through internal

> transformation? > Then, again, isn't this internal transformation

> occurring through actual events in history - the promised Last

> Judgment and Al-Qiyamah (The Resurrection)? Are those taking part

> in this Great Event ordained for humankind not feeling the Cool

> Vibrations of the All-Pervading Power of God Almighty, the Divine

> Wind that will be felt by all born of the Spirit during the Last

> Judgment (Bible) and taking part in The Resurrection (Qur'an)? And

> for what other reason - other than the commencement of the Last

> Judgment and Resurrection - has this All-Pervading Power that is

> the source of this Divine Wind started acting?

>

>

>

> " 1. The term: «Spirit» translates the Hebrew word «Ruah»

> which in its primary sense means breath, air, wind. «Jesus indeed

> uses the sensory image of the wind to suggest to Nicodemus the

> transcendent newness of him who is personally God's breath the

> divine Spirit» (Catechism of the Catholic Church 691). The spirit

> as irruption and as transcendence: working in history but other than

> history, who cannot be reduced to history's logic but who

> installs another logic, that of responsibility and love for others;

>

> 2. Ordering power: «In the beginning God created the heavens and

> the earth. Now the earth was a formless void, there was darkness

> over the deep and God's spirit hovered over the water» (Gn 1,1).

> God's spirit came down on the formless world and this descent

> produced the miracle of creation: the transformation of chaos into

> cosmos, of disorder into order;

>

> 3. Vivifying power: «The Lord God fashioned man out of dust from

> the soil. Then he breathed into his nostrils a breath of life and

> thus man became a living being» (Gn 2, 7). The spirit of God is

> breathed onto the human being of dust and, because of this breath,

> the human being is transformed into a living being: no longer an

> animal being but a partner with whom and to whom God speaks and

> entrusts responsibility for the world;

>

> 4. Guiding power: «On him the spirit of the Lord rests, a spirit

> of wisdom and insight, a spirit of counsel and power, a spirit of

> knowledge and the fear of the Lord» (Is 11,2). The Spirit of the

> Lord takes hold of certain persons (patriarchs, matriarchs, judges,

> kings, prophets, wise men etc.,) and by bestowing on them special

> powers, enables them to act as guides and master interpreters in the

> world, of the will of God;

>

> 5. Healing power: «I shall give you a new heart and put a new

> spirit in you… I shall put my spirit in you, and make you keep my

> laws and sincerely respect my observances» (Ez 36,27). Entering

> into the human being, the spirit recreates and heals him, overcoming

> his sin and making him once more a partner of God in the covenant

> and in the observance of the Torah.

>

> 6. Universal dimension: «I will pour out my Spirit on all mankind.

> Their sons and daughters shall prophesy Even on my slaves men and

> women, in those days I will pour out my Spirit» (Jl 3f 1-2). There

> will come a day when every human being will be possessed by the

> spirit and this day will coincide with the day of the messiah. "

>

> http://www.vatican.va/jubilee_2000/magazine/documents/

>

>

>

> That Day shall We set a seal on their mouths, but their hands will

> speak to Us,

> And their feet bear witness to all that they did.

>

> surah 36:65 (Ya Sin)

>

>

> " The Noble Qur'an makes it clear that the testimony given by

> sinners in the court of divine justice will be utterly unique in

> nature, bearing absolutely no similarity to the juridical

> procedures of this world.

>

> The verses of the Qur'an that speak of the giving of testimony on

> the day of resurrection proclaim that the hands, feet and even the

> skin of the sinners will disclose the hidden sins that they

> committed during their lives and that were previously unknown to

> all but God; the sinner will stand revealed, to his utter dismay

> and terror. The animation of these witnesses and the testimony they

> will bear to the events that have happened in the world show that

> all the deeds we perform are recorded both in the external world

> and in the various organs and limbs of our bodies. When the

> conditions of this world are replaced by those of the hereafter, on

> the day when, as the Qur'an puts it, " secrets are made manifest and

> none will be able to conceal anything or seek help from anyone. "

> (86:9-10) all the deeds that have been recorded will pour forth and

> begin to bear witness. "

>

> Testimony by the Most Veracious of Witnesses

> http://www.al-islam.org/Resurrect/r18.htm

>

>