Day His Spirit/Shakti/Ruh is poured will coincide with day of Messiah.

September 6, 2006

" 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/

September 7, 2006

, " jagbir singh "

<adishakti_org wrote:

>

> " 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: