Ruach is the activity of God in connection with the prophetic word or messianic expectationIn 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.
"One spring afternoon in 1992, a Norwegian friend who was living in
my village for a year whilst he completed a Master of Business
Administration at Bath University dropped over for coffee. After
exchanging the usual set of pleasantries about the weather and a few
comments about the local primary school, he introduced a new topic
into the conversation. Knowing my interest in new religions, he said,
was I aware that some people in the next village were 'giving cool
breezes'? I confessed my ignorance and pressed him for details. One,
a woman called Jane, he continued, had given him a sort of massage
and as a result he had felt a cool breeze on the top of his head. "I
really did, you know!" he went on, looking slightly uncomfortable, as
he did not quite believe it himself. "What's it all about?"
This book is my attempt, as a sociologist of religion, to answer the question raised by my friend that day. It is about Sahaja Yoga, the new religious movement (NRM) whose member was responsible for the 'cool breezes' which he felt."
Judith Coney, Sahaja Yoga (Introduction page)
Hardcover: 269 pages
Publisher: RoutledgeCurzon; 1 edition (May 24 1999)
About the Author (www.amazon.com)
Judith Coney is a lecturer in the Department of Study of Religions at the School of Oriental and African Studies, University of London.
The first full-length examination of Sahaja Yoga, a new religious movement led by Sri Mataji Nirmala Devi, which claims up to one hundred thousand members from around the world.
This is the first full-length examination of Sahaja Yoga, a new religious movement led by Sri Mataji Nirmala Devi, which claims up to one hundred thousand members from around the world. The study on which it is founded began as a result of the author's curiosity being aroused when she heard followers of the guru claiming to feel 'cool breezes' on the tops of their heads and on the palms of their hands. Basing her account largely on participant observation with devotees, Judith Coney sets out the experiences of western members of the movement, from the point of first contact to departure. She examines how newcomers adopt new practices and allegiances on becoming full-time members, and how most develop a radically new awareness of 'spiritual vibrations' as a result of the regular meditation suggested by Sri Mataji. To do so, she reflects upon current theories of socialisation, in particular building up understandings about new social worlds than has so far been appreciated. This accessible and informative account is of particular value to scholars working in the study of religions and new religious movements, and of interest to those working on theories of socialisation. However, the book is required reading for anyone who wants to know more about the contemporary religious landscape.
Hebrew name for God - Ruach ElohimIntroduction
“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
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
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
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
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
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
> 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
> 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
> 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. The
> tens of thousands of SYs who continue to meditate on the Holy Spirit > within feel it on a daily basis. Yet they do not have the courage
> and 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?
1. Ruach, breath of God experienced daily as cool breeze/wind 1
2. Ruach, breath of God experienced daily as cool breeze/wind 2
3. All-Pervading Power of God felt as cool breeze or vibrations
4. Divine Wind flowing out of those born of the Spirit within
5. I will pour out in those days of My Spirit - Acts 2:18
6. Ruach is activity of God in connection with messianic expectation
7. The Kingdom of God cannot be understood without the Holy Spirit
8. Gospel of Thomas offers Jesus' secret teachings
9. And the Saviour who sent the Comforter will know ...
10. Christian Comforter has come
11. Comforter (Holy Spirit) would be like a breath, like a wind
12. Kingdom of God realized through Comforter
13. What did Jesus (and the Comforter) ask people to "believe"?
14. Nafas al Rachman - the breath of the Merciful
15. The coming Messiah would inaugurate the age of salvation
16. Gospel of Truth pictures the holy spirit as God's breath
17. "Quran explicitly refers to the return of the Jews to the Land of Israel before the Last Judgment"
18. Regathering of Jews back to Israel "will occur right before the return of the Messiah"
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