Ruach is the activity of God in connection with the prophetic word or messianic expectation

August 15, 2007

>

> vii) The Comforter -whom the Father will send in Jesus' name, and

> teach all things and remind humanity of everything Jesus has said-

> will be the Holy Spirit (John 14:26). Thus the personality

> enlightening humanity of Jesus' teachings will be both the Comforter

> and Holy Spirit sent by God Almighty in Jesus' name.

>

> Shri Mataji is the Comforter, the Helper or Paraclete who has for

> more than three decades glorified Christ and-through Her Divine

> Message of the Last Judgment and Resurrection-guided mankind into

> all truth. All who receive their second birth by the Spirit (Self-

> realization) experience today what Jesus' disciples experienced

> two millennia ago on the day of Pentecost. The awesome, fundamental

> difference between both phenomena is that the present experience of

> the Holy Spirit manifesting within humans was promised by Lord

> Jesus ..... and is taking place all over Earth.

>

> This truth is irrefutable as hundreds of thousands have felt it

> (i.e., the Ruach: wind, breath, spirit). The tens of thousands of

> SYs who continue to meditate on the Holy Spirit within feel it (the

> Ruach) on a daily basis. Yet they do not have the courage or

> conscience to truthfully tell others, pretending it is all about

> the subtle system. But did Jesus send the Comforter just to teach

> about the petty subtle system, a subject that countless teachers

> and gurus are teaching too? Or did Jesus send the Comforter to

> complete His teachings and reprove the world of sin, and of

> righteousness, and of judgment; an exclusive honor and prerogative

> accorded to no one else?

>

Holy Spirit (Encyclopædia Britannica Article)

also called Paraclete, or Holy Ghost (from Old English gast,

" spirit " ), in Christian belief, the third person of the Trinity....

Christian writers have seen in various references to the Spirit of

Yahweh in the Hebrew Scriptures an anticipation of the doctrine of

the Holy Spirit. The Hebrew word ruah (usually translated " spirit " )

is often found in texts referring to the free and unhindered activity

of God, either in creating or in revitalizing creation, especially in

connection with the prophetic word or messianic expectation. There

was, however, no explicit belief in a separate divine person in

biblical Judaism; in fact, the New Testament itself is not entirely

clear in this regard. One suggestion of such belief is the promise of

another helper, or intercessor (paraclete), that is found in the

Gospel According to John.

The definition that the Holy Spirit was a distinct divine Person

equal in substance to the Father and the Son and not subordinate to

them came at the Council of Constantinople in AD 381, following

challenges to its divinity. The Eastern and Western churches have

since viewed the Holy Spirit as the bond, the fellowship, or the

mutual charity between Father and Son; they are absolutely united in

the Spirit. The relationship of the Holy Spirit to the other Persons

of the Trinity has been described in the West as proceeding from both

the Father and the Son, whereas in the East it has been held that the

procession is from the Father through the Son.

" Holy Spirit. " Encyclopædia Britannica. 2007. Encyclopædia Britannica

Online. 15 Aug. 2007 <http://www.britannica.com/eb/article-9040859>.

Hebrew name for God - Ruach Elohim

Introduction

“The Spirit of God hath made me, and the breath of the Almighty hath

given me life.” (Job 33:4)

The Spirit of YHVH is YHVH Himself...

In the Tanakh, the word ruach generally means wind, breath, mind,

spirit. In a living creature (nephesh chayah), the ruach is the

breath, whether of animals (Gen 7:15; Psa 104:25, 29) or mankind (Isa

42:5; Ezek 37:5). God is the creator of ruach: " The ruach of God

(from God) is in my nostrils " (Job 27:3). In God's hand is the ruach

of all mankind (Job 12:10; Isa 42:5). In mankind, ruach further

denotes the principle of life that possesses reason, will, and

conscience. The ruach imparts the divine image to man, and

constitutes the animating dynamic which results in man's nephesh as

the subject of personal life.

When applied to God, the word Ruach indicates creative activity (Gen

1:2) and active power (Isa 40:13). The Spirit of God also works in

providence (Job 33:4; Psa 104:30), in redemption (Ezek 11:19; Ezek

36:26-27), in upholding and guiding his chosen ones (Neh 9:20; Psa

143:10; Hag 2:5), and in the empowering of the Messiah (Isa 11:2; Isa

42:1; Isa 61:1).

In short, as the ruach is to the created nephesh, so the Ruach Elohim

is to God Himself, part of God and identified with God. Ruach may be

understood as the Author of the animating dynamic of the created

order, the underlying Principle of creation, and the One that imparts

the nephesh to the entire universe.

The Spirit of God

Ruach Elohim.

The Spirit of God.

References: Gen. 1:2; Gen. 41:38; Exod. 31:3; 35:31; Num. 24:2; 1

Sam. 10:10; 11:6; 16:15f, 23; 18:10; 19:20, 23; 2 Chr. 15:1; 2 Chr.

24:20. In many of these references note that the Spirit of God “came

upon” an individual and enabled him to speak or act on behalf of YHVH.

The Spirit of the LORD

Ruach Adonai.

References: Jdg. 3:10; 6:34; 11:29; 13:25; 14:6, 19; 15:14; 1 Sam.

10:6; 16:13,4; 19:9; 2 Sam. 23:2; 1 Ki. 18:12; 22:24; 2 Ki. 2:16; 2

Chr. 18:23; 20:14; Isa. 11:2; 40:7, 13; 59:19; 63:14; Ezek. 11:5;

Hos. 13:15; Mic. 2:7; 3:8.

Note: A distinction was made by ancient Jewish authorities between

the " Spirit of the Lord " and the Shekhinah, or the (tangible)

presence of God. This distinction is made in the Talmud, which gives

a list of things found in the first Temple in Jerusalem, but missing

in the second Temple. The Shekhinah may have referred to God's actual

dwelling within the Holy of Holies, and God's presence emanating

outward from it in a special way, though this is speculative and not

based on the scriptures found directly in the Tanakh.

The Holy Spirit

Ruach Hakkodesh.

The Holy Spirit.

Reference: Psalm 51:11

The Spirit of the LORD God

Ruach Adonai Adonai.

The Spirit of the LORD God.

Reference: Isaiah 61:1

The Spirit of God

Ruach-El.

The Spirit of God.

Reference: Job 33:4

“The Spirit of God hath made me, and the breath of the Almighty hath

given me life.” (Job 33:4)

Ruach: Hebrew word for God

“One ancient Hebrew word for God, for example, was ruach. Literally,

that word meant " wind, " a natural and even an impersonal concept. The

wind or ruach was observed not as a being, but as a vitalizing force.

It had no boundaries and no recognizing destination. Among the

Hebrews the ruach or wind of God was said to have brooded over the

chaos in the story of creation in order to bring forth life. Slowly

this ruach then evolved and became personalized and was called

Spirit. But it is important to note that at its origin ruach was an

impersonal life force, an experienced " what, " not a " who. " The ruach

or wind of God was not external. It rather emerged from within the

world and was understood as its very ground, its life-giving

reality....

The wind was also assumed by the Jewish mind to have come from

God. " Thou didst blow with thy wind, " said the book of Exodus

(15:10), and " There went forth a wind from the Lord, " said the book

of Numbers (11:31). God might have been defined by these ancient

people as a distant, theistic, personal power who lived beyond the

sky, but in the very mysterious wind, which the Jews felt on their

own faces, they believed they found themselves touched by God here

and now.”

Bishop J. S. Spong

Why Christianity Must Change or Die

, " jagbir singh "

<adishakti_org wrote:

>

> So many souls can and will be saved by the truth spoken by the

> Comforter, Shri Mataji Nirmala Devi, by bringing humanity towards

> Jesus and His teachings. They must be brought to remembrance that

> before Jesus departed He promised that a Paraclete will one day be

> sent by Him, a divine personality who will glorify Him, and will

> guide mankind into all truth. The main signs and characteristics of

> the Comforter are as follows:

>

> i) The Comforter must abide with the believers forever (John 14:16).

> This is only possible if the Comforter remains within each and every

> human for the rest of the natural lives and beyond i.e., for all

> eternity;

>

> ii) The Comforter must testify on the behalf of Jesus (John 15:26).

> This is only possible if the Comforter is human too i.e., meeting,

> speaking, explaining in detail, as well as answering questions, in

> languages humans can understand;

>

> iii) The Comforter must bring all aspects of Jesus' teachings to

> remembrance (John 14:26). Obviously they must concern unlocking the

> deep secrets of Jesus' parables, of which the Kingdom of God within

> tops the list;

>

> iv) The Comforter must reprove the world of sin, and of

> righteousness, and of judgment i.e., issue warnings of impending

> judgment to a world full of sin and ungodliness (John 16:8);

>

> v) The Comforter must at all times guide and speak the truth of

> events that are coming (John 16:13). Obviously the truth, directed

> exclusively to a world of sin and ungodliness, has to be absolutely

> unprecedented, radical and explosive;

>

> vi) The Comforter must glorify Jesus and declare all that the

> later wants delivered to humanity (John 16:14). This task of

> informing humans on a global scale requires many, many years to

> accomplish;