#ruach is also the word for breath

[scleroticstatue]

The Spirit is, IMO, best defined by the Jewish Rabbis. The Hebrew word for Spirit is Ru'ach, which is also the word for wind. One teaching technique is walking into the wind and walking with the wind at your back. When you're working with the Spirit, the wind is at your back pushing you; it will be easy. That doesn't mean it won't be challenging, but things will happen that you won't expect. You'll think you didn't work enough to pay your bills but the paycheck will come and you will. You'll think all your obligations will be hard to meet but before you know it it'll be hours later and it didn't actually cause you that much stress. So often, the Spirit is neutrality keeping you from the pain you're dealing with. It's peace.

So many churches are raising young people to see the Holy Spirit as a force that primarily exists to make you “feel things” in worship. That you know you’ve been Touched™ because you have goosebumps and feel like crying or whatever.

I’m not downplaying the emotional impact an encounter with the spirit can illicit. That’s real. But when we place such an emphasis on our human response, we can make people who don’t experience these heightened emotions feel like they aren’t being filled with the spirit.

I’ve seen it happen before. “I felt nothing in worship”, “I’m in a spiritual rut”, “Why aren’t I being filled?”. The spirit is so much more than what you feel on a Sunday. Look at your fruits, look at God’s work in your life. That’s where you’ll find evidence of the spirit.

[talonabraxas]

Etz Hayim “Tree of Life” Talon Abraxas

Kabbalah: The Mystical Side of Judaism

Archetypal, Intellectual–Creative, Substantial–Formative, and Physical Material, are the names on the “Secret Doctrine” p. 200 diagram for the four lower planes of the cosmos. These names do not originate with HPB or her Adept-Teachers; they are the names used in Kabbalah for the four planes, which are also called Atziloth, Briah, Yetzirah, and Asiah, respectively.

The Kabbalistic view of the inner constitution of the human being relates to these four “worlds” or planes, showing that “as above, so below.”

Standing transcendent and above the four, however, they place Yechidah. HPB explains that this is equivalent to Atma or Atman in the Theosophical teachings of the seven principles or components of man; pure universal Spirit, the Higher Self. (“The Theosophical Glossary” p. 137)

Next in order of descent and on the same level as the Archetypal or Emanation World of Atziloth is Chaya. Despite the apparent similarity, this word is not linked with the term “Chhaya” as used in Theosophy in relation to the First Root Race; they are completely different things. The Kabbalistic Chaya is equivalent to the Theosophical Buddhi, the “Spiritual Soul” which radiates Atmic Light. (“Glossary” p. 137)

Then there is Neshamah on the Intellectual or Creative level of Briah. This equates to Higher Manas, the higher immortal Mind-Entity or Higher Ego, the reincarnating Individuality or “Human Soul” (“Glossary” p. 137) . . . but not always exclusively, for “there are the “upper” and the “lower” Neshamah (the dual Manas),” says HPB. (“Glossary” p. 348-349)

Ruach stands on the Substantial or Formative plane, i.e. Yetzirah. “Ruach” literally means “breath” or “spirit” and HPB says the term belongs properly to Buddhi-Manas. (“Glossary” p. 280) It is not used by Kabbalists in that way, however, but is described by them in a way that matches the Lower Manas, i.e. the lower mind, the personal ego-consciousness, linked with Kama, the “Animal Soul” of desires, passions, emotions.

The lowest level of consciousness is called Nefesh and belongs to Asiah, the physical or material world of action. This is equivalent to Prana, vitality or life-energy, and also Kama (“The Secret Doctrine” Vol. 1, p. 243) and by definition relates closely to Sthula Sharira, the physical body.

Mention is also made of Tzelem, sometimes called the Tzelem Elokim. This is the Kabbalistic name for what we call the Linga Sharira, the astral body or astral double. (“Glossary” p. 348)

So there we have all the Seven Principles that Theosophy teaches compose the human being when in physical incarnation: (7) Atma, (6) Buddhi, (5) Manas (which includes the immortal Higher Manas and the mortal Lower Manas), (4) Kama, (3) Prana, (2) Linga Sharira, (1) Sthula Sharira.

According to the Jewish tradition, the 32 Paths of Wisdom concept is derived from the 32 times that the name “Elohim” is mentioned in Genesis, Chapter One.

—

Sephiroth: “Elohim said:” *

Kether – “In the beginning Elohim created the heavens and the earth.” 1:1* Chokmah – “Let there be light” 1:3 Binah – “Let there be a firmament . . . let it divide . . .” 1:6 Gedulah – “Let the waters be gathered . . . let dry land appear . . .” 1:9 Geburah – “Let the earth put forth grass . . . etc.” 1:11 Tiphareth – “Let there be lights in the firmament . . .” 1:14 Netzach – “Let the waters swarm . . . let fowl fly . . .” 1:20 Hod – “Let the earth bring forth living creatures . . .” 1:24 Yesod – “Let us make man . . .” 1:26 Malkuth – “Be fruitful and multiply . . .” 1:28 Mothers: “Elohim made:“ Aleph – “the Firmament and divided the waters . . .” 1:7 Mem – “the two great lights . . . and the stars.” 1:16 Shin – “the beast of the earth after its kind . . .” 1:25 Doubles: “Elohim saw:“ Beth – “the light, that it was good.” 1:4 Gimel – “that it was good.” (the separation of dry land and waters) 1:10 Daleth – “that it was good” (the earth bringing forth grass, etc.) 1:12 Kaph – that it was good” (the two lights in the firmament) 1:18 Peh – “that it was good” (swarming of waters with creatures; of air with fowl) 1:21 Resh – “that it was good” (the beasts of the earth) 1:25 Tav – “every thing that He had made, and, behold, it was very good.” 1:31

Elementals: “Elohim –“

Heh – “hovered over the face of the waters.” 1:2 Vav – “divided the light from the darkness.” 1:4 Zayin – “called the light Day, and darkness Night.” 1:5 Cheth – “called the firmament Heaven.” 1:8 Teth – “called the dry land, Earth . . . and the waters, Seas.” 1:10 Yod – “set them [the two lights] in the firmament of the heaven” 1:17 Lamed – “created the sea-monsters, creatures that creep, and fowl.” 1:21 Nun – “blessed them [sea-monsters, creepers, and fowl] . . .” 1:22 Samekh – “created man in His own image.” 1:27 Ayin – “created He him; male and female created He them.” 1:27 Tzaddi – “blessed them [male and female].” 1:28 Qooph – “said: I have given you all . . .” 1:29*

*There are two exceptions to this: The first is Gen1:1, and Sephirah 1/Kether, wherein “Elohim said” is assumed. The second is Gen1:29, and Elemental 12/Qooph, wherein the focus is shifted from the “Elohim said”, to the “I have given you all . . .”

[wisdom-and-such]

The Soul

Reuniting our Concept of Soul and Science

The problem with the soul, in modernity, lies in our misunderstanding of its old-school definition. This point is illustrated clearly in the mystical monotheist writings of Judaism. In the Zohar’s ‘The Gate of Reincarnation’ it is explained that there are five levels of the soul (based on the five Hebrew words for it). The first, Ruach, translating as ‘wind’ or ‘breath’ occurs when the air breathed in (specifically oxygen) mixes in the heart (via the lungs) allowing the pumping action of the heart and blood. This is quite literally a description of the conducting of the spirit of life, through the physical motor which ‘powers’, so to speak, the body. And conducting is indeed a much more accurate way to understand the concept of the soul than embodying. This mixing of the air, its use as a source of empowerment (vitality), to pump the blood via the heart, comprises the first level of the soul, the ruach. In such a way, the biological body is conductive of the soul. Once mixed with the blood it is sometimes called the “animal” soul. The final level of the soul is that in which the soul is in union with all of all, in the sense that it is G-d itself. (whereas G-d is the world, all of creation, and all of beyond). In such a belief G-d is in no way separate from nature (as science would seem to imply), but intimate and vital to it—in fact constructive of it. It is repeated again and again that G-d is not nature because G-d is not only nature. When we talk of this first level of the soul, we can think of the body as conductive of it, or passing through the body. One may say that clouds produce lightning, that lightning is not the same as clouds, and also that lightning can not occur without the static-electric action of clouds. Here the lightning is the soul, and the clouds the scientists ‘material’, or the monotheists ‘creation of G-d’. This is what is meant when the body is referred to as a ‘vessel’ or garment. These metaphors have been interpreted rather to mean that the biome is embodied by a materially existing, physical spirit of unknown quality, which carries with it not only power to live but also the personality of the individual and so on. Just as lightning is not a cloud, the experience of consciousness is not physical. For the body to produce rather than conduct the soul, the soul would cease to exist when the body does not exist. However we see that the world continues to exist with much ‘soul’ while our body does not. This is to say that the essence of consciousness, the essence of energy, the essence of being, is not created by material but co-existent with it. Whereas a Buddhist view sees material, neurons, sensation, and consciousness, (typically translated) to be ‘conditions’, conditions which, in interplay, cause the arising of the magical display of life. Such a view is not incompatible with material science, and is not incompatible with the ‘conditions’ as conductive of the soul. The soul passing through the body. Belief in G-d and the soul is, in a sense, a sanctifying and attribution of holiness to what we may otherwise fail to consecrate. 

Trees use sunlight to knock apart carbon-dioxide, let out the oxygen, and place the carbon in a pile that will become their trunk. Fire (combustion), takes bonded carbon in the trunk of a tree, and using energy (sparks) re-combines oxygen with carbon, causing a chain reaction; flames. The human bodies use of oxygen, its breath, combined with fruit, allows it to conduct the beautiful world we exist in via our brain and consciousness, not only that, but all experiences and events of our life, and all history of humanity, the moving of stone, the building of cities, is allowed for by this pumping of the heart and fruit. We arrive again, when searching for its origin, at the mysterious (and holy) spirit, which we doubted an accurate view, as it were.

Where the scientist will disagree, is not in whether this power, this universal cause, this spirit of being, does exist—but in whether or not it is holy or banal. To claim it banal, just to start, is to desecrate the importance of one’s first love, one’s most exciting and beautiful life-events, not in memory, but in their actual happening (heaven forbid), as well as one’s wish to survive, one’s own innermost being, and so forth, onward into the ‘natural’ world, and throughout the Universe. Any human who denies to you the importance of falling in love is either not being honest with you or not being honest with themself. Pun intended. “Well…”, you may say, “In the sense that it coincides with neurons firing, electro-chemical signals, motion, and so on — all things which have no inherent importance, it is unimportant”. The importance of our experience, which co-exists with these conductors, is self-verifying and self-validating, as is G-d. In my understanding of the Prophets and Sages, of the monotheists truest explanation of G-d, one can not say such a thing does or does not exist. One may say the power of the sun exists, and another may argue “yes but the power of the sun is really only nuclear reactions, gravity smashing together atoms in its’ core — therefor the sun’s power doesn’t really exist, only nuclear reactions which don’t give off any important (holy)  light”. 

Excerpt from ‘Roadmap to Precious Stones’ by wisdom-and-such. More at AnInterestingBook.com

[tzaddi53]

April 1; For this day that honors the fool…“bag of wind.”⁣

/𝗶𝗺𝗮𝗴𝗶𝗻𝗲 𝗽𝗿𝗼𝗺𝗽𝘁: ⁣

⁣The Fool⁣

The Hebrew letter Aleph is assigned to the tarot card The Fool it symbolizes Cultural Power, Creative Energy, Life-Power, the vital principle of plants, animals, and humans which comes to us in physical form as the energy of the Sun. This principle is also called Life-Breath. It is the Greek Pneuma, the Sanskrit Prana, the Hebrew Ruach. Literally these words mean “breath.” Secondarily, they refer to the Spirit, or allpervading Life-energy.⁣

This meaning is substantiated by the title, for Fool is derived from the Latin follis meaning a “bag of wind.” Thus the Fool symbolizes that which contains air, or Breath. The number 0 carries this idea a step farther. It is a symbol of the limitless, unconditioned Life-Power. The 0 is shaped like an egg, hence it symbolizes that which contains all of the potencies of growth and development. Occultists will understand that this refers to the Cosmic Egg, and to the Ring-Pass-Not.⁣

“…ALEPH in truth am I, The OX of solar fire⁣

Whose radiance lighteth all the world, Whose life-breath ebbeth and floweth In creatures great and small,⁣

Whose power taketh form⁣

In all the acts of men, of beasts, of plants,⁣

Yea, and of things which seem inanimate, as well.⁣

ALEPH am I, the patient burden-bearer, Strong to carry the heavy load of the manifest.⁣

ALEPH am I, the Eternal Worker, By whose might all fields are tilled, And from whose life all seeds Derive their growth and increase.⁣

ALEPH am I,⁣

The First and the Root.⁣

From mine unfathomable Will⁣

The universe hath its beginning.⁣

In my boundless Wisdom.⁣

Are the types and patterns of all things.⁣

Before all worlds I WAS;⁣

In all worlds I AM;⁣

And when worlds are but a memory,⁣

I SHALL BE.”⁣

⁣

Excerpt from the 𝗧𝗵𝗲 𝗕𝗼𝗼𝗸 𝗢𝗳 𝗧𝗼𝗸𝗲𝗻𝘀 𝗧𝗮𝗿𝗼𝘁 𝗠𝗲𝗱𝗶𝘁𝗮𝘁𝗶𝗼𝗻𝘀⁣

by Paul Foster Case⁣

[freebiblestudyhub]

Why Did Jesus Breathe on the Disciples?

The act of Jesus breathing on His disciples��is a profound moment recorded in the Gospel of John. It carries deep theological significance and offers insight into the relationship between Jesus and His followers. This moment is often overlooked, yet it holds critical importance for understanding the nature of Jesus’ mission, the empowerment of the disciples, and the work of the Holy Spirit. In this article, we will explore the context, meaning, and implications of Jesus breathing on His disciples.

The Context of the Event

The incident occurs after the resurrection of Jesus. He appears to His disciples while they are gathered together in a locked room, fearful and uncertain about their future. The resurrection had changed everything, yet the disciples were still grappling with the implications of what had happened. Jesus, knowing their fears and doubts, comes to them and speaks words of peace. He reassures them and offers them a mission that would extend beyond their previous understanding.

In John 20:21-22, we read, “Again, Jesus said, ‘Peace be with you! As the Father has sent me, I am sending you.’ And with that, he breathed on them and said, ‘Receive the Holy Spirit.’” This moment is significant for several reasons. It marks the transition from Jesus’ earthly ministry to the ongoing work of the disciples. It also highlights the empowerment that comes from the Holy Spirit, which is central to the mission of the church.

Understanding the Act of Breathing

Breath is a powerful symbol in Scripture. In Genesis, God breathed life into Adam, making him a living being. This act signified the intimate relationship between God and humanity. Similarly, when Jesus breathes on His disciples, He is imparting spiritual life and empowerment to them. The act signifies a transfer of authority and a new beginning for the disciples.

In biblical terms, breath often symbolizes the presence of the Holy Spirit. The Hebrew word for spirit, “ruach,” means breath or wind. In the New Testament, the Greek word “pneuma” also means spirit and is closely associated with breath. By breathing on the disciples, Jesus was not only giving them a new mission but also filling them with the Holy Spirit, enabling them to carry out that mission.

The Significance of the Holy Spirit

The Holy Spirit plays a crucial role in the life of a believer. After Jesus’ resurrection, the disciples were to be empowered by the Holy Spirit to fulfill the Great Commission. In Acts 1:8, Jesus tells them, “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”

The act of breathing on the disciples is a prelude to the fuller outpouring of the Holy Spirit that would occur at Pentecost (Acts 2). At Pentecost, the Holy Spirit descended upon the disciples in a powerful way, enabling them to speak in different languages and boldly proclaim the gospel. This moment marked the birth of the church and empowered the disciples to spread the message of Jesus to all nations.

Empowerment for Ministry

When Jesus breathed on His disciples, He equipped them for the ministry ahead. The disciples were not merely followers; they were called to be leaders and proclaimers of the Good News. By receiving the Holy Spirit, they gained the necessary strength, wisdom, and courage to face the challenges of their mission.

The disciples had previously struggled with doubts and fears. They had abandoned Jesus during His crucifixion, yet in this moment, Jesus restores them. He breathes life into their ministry and assures them of His presence through the Holy Spirit. This empowerment is not limited to the apostles; it extends to all believers. Every Christian is called to be a witness and share the love of Christ with others.

A New Creation

The act of breathing on the disciples signifies the beginning of a new creation. In 2 Corinthians 5:17, Paul writes, “Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!” The disciples were transformed by their encounter with the risen Christ. They moved from being fearful and uncertain to being bold proclaimers of the gospel.

When Jesus breathed on them, He was initiating a new chapter in their lives. They were no longer just fishermen or tax collectors; they were now ambassadors of Christ. This transformation reflects the heart of the Christian faith—being made new in Christ and empowered by the Holy Spirit to live a life that reflects His love and grace.

The Importance of Peace

Before breathing on the disciples, Jesus speaks the words, “Peace be with you.” This greeting is significant. The disciples were in a state of fear and confusion. They had witnessed the traumatic events of the crucifixion and were unsure of their future. Jesus offers them peace, a peace that transcends their circumstances.

In John 14:27, Jesus says, “Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.” The peace of Christ is not dependent on external factors but is rooted in His presence. When Jesus breathes on His disciples, He not only empowers them with the Holy Spirit but also fills them with His peace, preparing them for the mission ahead.

The Call to Forgiveness

Following the act of breathing on the disciples, Jesus gives them a significant command regarding forgiveness. In John 20:23, He says, “If you forgive anyone’s sins, their sins are forgiven; if you do not forgive them, they are not forgiven.” This statement emphasizes the authority given to the disciples to declare forgiveness.

Forgiveness is central to the Christian message. Through Christ’s sacrifice, humanity is offered reconciliation with God. The disciples are called to extend this message of forgiveness to others. By receiving the Holy Spirit, they are empowered to carry out this ministry of reconciliation, urging others to embrace the forgiveness available through Christ.

The Implications for Believers Today

The act of Jesus breathing on the disciples has profound implications for Christians today. First, it reminds us of our identity in Christ. We are called to be witnesses and ambassadors of His love and grace. Just as the disciples were empowered by the Holy Spirit, we too have access to the same power through our relationship with Christ.

Secondly, it underscores the importance of the Holy Spirit in the life of a believer. The Holy Spirit is our helper, comforter, and guide. He equips us for ministry and empowers us to live out our faith. As we yield to the Holy Spirit, we can experience transformation and be effective witnesses for Christ.

Finally, the message of peace and forgiveness remains relevant. In a world filled with fear and uncertainty, believers are called to embody the peace of Christ. We are to extend forgiveness to others, reflecting the heart of God. The breathing of Jesus on His disciples serves as a reminder of the transformative power of Christ in our lives and the mission we are called to fulfill.

Conclusion

In conclusion, the act of Jesus breathing on His disciples is a moment rich with meaning and significance. It marks the transition from His earthly ministry to the empowering of the disciples for their mission. The breathing signifies the impartation of the Holy Spirit, enabling them to carry forth the message of Christ.

Through this act, Jesus offers peace, empowerment, and a call to forgiveness. It reminds us of our identity as followers of Christ and the authority we have to share the gospel. As we reflect on this moment, may we embrace our calling to be witnesses of His love, filled with His Spirit, and empowered to transform the world around us.

[yhwhrulz]

Worthy Brief - September 4, 2024

The dry bones will live!

As we continue this study of the Dead Sea Scrolls we jump to 1963 and the unearthing of Masada.

Flavius Josephus the Jewish historian recorded the tragic events at Masada in “The Jewish Wars.” Masada was ignored for years as it reminded the Rabbis of the failures of the many false messiahs that appeared after Yeshua (Jesus).

However, Yigael Yadin, the son of Eleazar Sukenik who originally purchased the first of the Dead Sea scrolls, led an international expedition to unearth the secrets of Masada. While many archaeologists revel in the massive building projects of Herod the Great and the ruins of the siege of Masada, I want to focus on the Biblical documents which were discovered there, since in the synagogue the Jewish rebels had constructed after they seized the Roman compound in 66 A.D, Yadin discovered fragments of Ezekiel’s vision of the dry bones, [Ezekiel 37].

Ezekiel 37:7-8 So I prophesied as I was commanded. And as I prophesied, there was a sound, and behold, a rattling, and the bones came together, bone to its bone. And I looked, and behold, there were sinews on them, and flesh had come upon them, and skin had covered them. But there was no breath [ruach] in them.

The prophet's remarkable vision pertained explicitly to the restoration of Israel to the Promised Land, the first phase of which was merely physical, a necessary precursor to their spiritual restoration when the breath or Ruach of God would be poured out upon the restored nation.

Once again, an archaeological discovery of Biblical text containing Ezekiel’s vision illustrated precisely where Israel was in their present history… the physical restoration of the Jewish people to their Land. The same passage also foretold their restoration in the Spirit, and since Israel's restoration is only partially completed, we continue to anticipate its fullness according to the sure word of prophecy. Just a few short years later, that restoration showed its first signs of life…

On June 7, 1967, Israel reclaimed the Temple Mount for the first time in 2000 years. Meanwhile on the other side of the globe in San Fransisco, on that same day, the Jesus movement was being birthed. Within just a few years, an enthusiastic community of Jesus-loving ex-hippies from the 60s took the world by storm and revival broke out; thousands of Jews came to faith in Yeshua (Jesus), beginning the spiritual rebirth of the Jewish nation foretold so many years ago in Ezekiel's vision of dry bones. Quite a number of those new Jewish believers actually made aliyah and moved to Israel to participate in its spiritual renewal.

Pete, don't fail to recognize these amazing signs as prophetic events minutely correspond to archeological discoveries. We are witnessing fulfillments promised millennia ago in our modern times. The blossoming of the fig tree, a symbol for Israel, was one explicit sign given by Yeshua portending the end of the age and His soon return. "Learn the parable of the fig tree," He said. When it becomes “tender and puts out leaves, know that summer is near", the harvest is ripe and He is at the door. [Matthew 24:32-33]. In light of these things, let us watch and pray as never before, and keep our lamps filled with the oil of His Spirit, and let us remember, "the testimony of Jesus is the spirit of prophecy; [Rev. 19:10].

Your family in the Lord with much agape love,

George, Baht Rivka, Obadiah and Elianna (Missouri) (Cincinnati, Ohio)

Editor's Note: Feel free to share any of our content from Worthy, including Devotions, News articles, and more, on your social platforms. You have full permission to copy and repost anything we produce.

Editor's Note: During this war, we have been live blogging throughout the day -- sometimes minute by minute on our Telegram channel. - https://t.me/worthywatch/ Be sure to check it out!

Editor's Note: Dear friends — we are now booking in the following states. Ohio, Kentucky, Michigan, Indiana, West Virginia, Tennessee! If you know Rabbis, Pastors or Leaders who might be interested in powerful Israeli style Hebrew/English worship and a refreshing word from Worthy News about what’s going on in the land, please let us know how to connect with them and we will do our best to get you on our schedule! You can send an email to george [ @ ] worthyministries.com for more information.

[albertfinch]

RECEIVING HIS BREATH

 John 20: 21-22 "So Jesus said to them again, 'Peace to you! As the Father has sent Me, I also send you.' And when He had said this, He breathed on them, and said to them, 'Receive the Holy Spirit.'"

Many believers are searching as if they lost their spiritual reception and they need a fresh breath from God.

Job 33:4 "The Spirit of God has made me, and the breath of the Almighty gives me life."

In the New Testament the word “breath” is translated from the word "pneuma." In most Scriptures, this word is also used interchangeably with the word "spirit." When Jesus breathed on His disciples, He said, "Receive the Holy Spirit (pneuma)," and they were filled.

Some believers are so exhausted and spiritually fatigued that they feel as if the breath was knocked out of them.

JESUS WANTS TO REKINDLE THE FIRE

Allow Him to breathe His breath back into you.  Just as Elisha brought the Shunammite woman's dead son back to life as he laid on the boy mouth to mouth (2 Kings 4:32-35), eye to eye, hand to hand, and the boy was restored back to life, He will breathe the ruach that will restore life to you and the pneuma that will fill you once again.

Allow Him to resuscitate you with His breath and revive those dead areas in your life.

He will breathe upon you to rekindle the fire that you once had.

He will breathe upon you to refresh you once again. In the same way that He breathed upon His disciples after He walked out of the tomb, and walked through the door where they were assembled, and said, 'Peace to you! As the Father has sent Me, I also send you.'

In the same way that He breathed upon them, and said to them, 'Receive the Holy Spirit,' you will also receive power as He breathes upon you to commission you into your next Christ calling assignment.

LAUNCHING INTO GOD'S PURPOSE FOR YOUR LIFE

As He breathes upon you, you will activate the anointing in you, that has been dormant, to do great exploits and learn how to advance His Kingdom through implementing His fruit-bearing purpose for your life. As you activate His anointing, you will acknowledge your dominion over the kingdom of darkness and all the powers of the enemy. The gifts that have been dormant in your life will be activated once again.  As you allow Him to breathe His breath into you, you will prophesy, you will see visions and dream dreams.

Just as He used His disciples, He will use you in the same way to lay hands on others and transfer His glory into them.

Just as He used them to lay hands on the sick, you will be appointed to do the same and the sick shall recover.

Just as the day that the Holy Spirit fell upon those in the upper room, He will visit you once again in a mighty way. Do not fear this intimacy but receive it, and as you do, your life will be transformed and His glory will prevail in your life.

Acts 4:31 "And when they had prayed, the place where they were assembled together was shaken; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness."

ALBERT FINCH MINISTRY

[veale2006-blog]

Becoming the Shofar Thursday, August 24, 2023 The Shofar Generation The most uniquely biblical instrument is the shofar or ram's horn. The root word for "shofar" means "clear." A shofar must make a clear sound, and be cleared through. Any obstruction and the sound will be hindered. You can't blow through something that's clogged. You're called to be a vessel, an instrument of the Lord's purposes. You're to be the Lord's shofar that He blows through. In Hebrew "breath" is "ruach". "Ruach" also means "Spirit." As the Lord's instrument, you must be free of obstructions: bitterness, apathy, selfishness, pride, lust, carnality, immorality, fear, sin. Anything outside of God's will obstructs the blowing of His breath. Do you want God to be able to make a great sound through your life? Then His breath -- His Spirit must flow through you. Get those blockages out. Start clearing up your vessel. Anything out of God's will isn't only bad, it's stopping you from knowing a Spirit-filled life. 2 Timothy 2:21 says, "If anyone cleanses himself from these things, he will be a vessel for honor." The Lord wants to use you. It's time to become a clear vessel. Get unblocked.

Today's Mission Identify anything that's blocking God's Spirit from moving in your life today. Get cleansed from it and ask Him to blow through you.

2 Timothy 2:21 21 If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work. In a well-furnished kitchen there are not only crystal goblets and silver platters, but waste cans and compost buckets—some containers used to serve fine meals, others to take out the garbage. Become the kind of container God can use to present any and every kind of gift to his guests for their blessing.

HAVE A BLESSED DAY AND WEEKEND!

[talonabraxas]

Etz Hayim “Tree of Life” Talon Abraxas

Kabbalah: The Mystical Side of Judaism

Archetypal, Intellectual–Creative, Substantial–Formative, and Physical Material, are the names on the “Secret Doctrine” p. 200 diagram for the four lower planes of the cosmos. These names do not originate with HPB or her Adept-Teachers; they are the names used in Kabbalah for the four planes, which are also called Atziloth, Briah, Yetzirah, and Asiah, respectively.

The Kabbalistic view of the inner constitution of the human being relates to these four “worlds” or planes, showing that “as above, so below.”

Standing transcendent and above the four, however, they place Yechidah. HPB explains that this is equivalent to Atma or Atman in the Theosophical teachings of the seven principles or components of man; pure universal Spirit, the Higher Self. (“The Theosophical Glossary” p. 137)

Next in order of descent and on the same level as the Archetypal or Emanation World of Atziloth is Chaya. Despite the apparent similarity, this word is not linked with the term “Chhaya” as used in Theosophy in relation to the First Root Race; they are completely different things. The Kabbalistic Chaya is equivalent to the Theosophical Buddhi, the “Spiritual Soul” which radiates Atmic Light. (“Glossary” p. 137)

Then there is Neshamah on the Intellectual or Creative level of Briah. This equates to Higher Manas, the higher immortal Mind-Entity or Higher Ego, the reincarnating Individuality or “Human Soul” (“Glossary” p. 137) . . . but not always exclusively, for “there are the “upper” and the “lower” Neshamah (the dual Manas),” says HPB. (“Glossary” p. 348-349)

Ruach stands on the Substantial or Formative plane, i.e. Yetzirah. “Ruach” literally means “breath” or “spirit” and HPB says the term belongs properly to Buddhi-Manas. (“Glossary” p. 280) It is not used by Kabbalists in that way, however, but is described by them in a way that matches the Lower Manas, i.e. the lower mind, the personal ego-consciousness, linked with Kama, the “Animal Soul” of desires, passions, emotions.

The lowest level of consciousness is called Nefesh and belongs to Asiah, the physical or material world of action. This is equivalent to Prana, vitality or life-energy, and also Kama (“The Secret Doctrine” Vol. 1, p. 243) and by definition relates closely to Sthula Sharira, the physical body.

Mention is also made of Tzelem, sometimes called the Tzelem Elokim. This is the Kabbalistic name for what we call the Linga Sharira, the astral body or astral double. (“Glossary” p. 348)

So there we have all the Seven Principles that Theosophy teaches compose the human being when in physical incarnation: (7) Atma, (6) Buddhi, (5) Manas (which includes the immortal Higher Manas and the mortal Lower Manas), (4) Kama, (3) Prana, (2) Linga Sharira, (1) Sthula Sharira.

[ayume-hikkido]

you've heard of girls with shitty mental health, now get ready for girls that caused it! (Partially)

Himari is a popular influencer online, with everyone's favourite combination of God complex, hubris, and plain old lying. Oh, and a pretty face just to top it all off. To put it bluntly, himari is only interested in staying popular, and doesn't care in the slightest how things might effect her fans. As a result, a large proportion of her fans end up feeling bad about themselves, be it their body or mind, because she doesn't give a shit what she's marketing.

If anyone tries to speak out against her, or criticise her too heavily, well,, you should probably watch your step near those stairs. you wouldn't want to risk the chance of falling and getting seriously injured, right?

Originally, I dont think himari was a bad person. Fame got to her head and, well, she'll do anything to keep herself popular. Even if that meant doing someone else's dirty work.

[beguines]

Obviously, the sort of monism to which I'm drawn is a metaphysical monism of a more Neoplatonic or Vedantic sort; so let's talk about that. What's it saying? Thou art that. Not, that is, that your finite psychological personality is God; in fact, that's explicitly denied. What it says is that within you dwells, at the ground of your ability to be a person at all, sakshin, the perfect subject, but one who acts as well, who is atman, which literally means, like all words for spirit, "breath," "the wind." Like pneuma and pnoe in Greek, or neshama, nephesh, ruach in the Hebrew. And we're told that God's neshama, his breath or spirit, is what brings life to to Adam, right? Well, let's say on the one hand, then, that it's true that, not in our empirical ego, not in our subjective psychology, but at the ground of our beings is that atman, that neshama, that pneuma breathed into us by God—that spark, the Fünklein of Meister Eckhart—and that to varying degrees the individual empirical selves that we are are transparent to or opaque to that ground.

A holy person, a sannyasin or someone who is a saint, is someone in whom that divine image shines forth with peculiar clarity, right? Well, if there's one—let's say just one for now—person in whom that transparency is so perfect that there is nothing between the self—the psychological personality, the finite empirical subject, the human being, the human nature—and that divine ground, then that's God incarnate. But what's interesting about that is, on the one hand, it's unique; but it's a uniqueness of degree, because it's also universal in its embrace, for what's true of him is true of us in nuce or in imperfect form. And that's why, you know, most of Christian doctrinal history has encompassed the notion that the purpose of the incarnation is the deification of human beings. Maximus actually speaks, just like Gregory of Nazianzus before him, of our becoming the equals of God, equals of Christ, and even becoming uncreated.

So the very uniqueness of Christ becomes also the universal truth, the universal destiny of human beings. Well, if you start from that as your understanding of Christology, and you accept an analogical ontology—one that doesn't involve this catastrophist notion that in order to affirm the uniqueness of Christ you have to say that in Christ absolute contraries are united in some way, which somehow the dynamism of personality has the power to confect, and that this also determines who God is, and God becomes who he is, and his determination towards the man Jesus, and all this other rubbish from twentieth-century Lutheran thought and other sources—and instead you realize that what's really splendid and magnificent about this more original understanding of deification is that God's incarnation in Christ is also going on in everyone, everywhere, at all times, then that seems naturally to lead to a sort of universalization of the claims you can make for the faith. The beliefs of all the traditions as imperfect but nonetheless real participations in this union of creatures and God.

David Bentley Hart, in conversation with Michael Robbins

[straynoahide]

mmm yeah this is a clusterfuck both for the word and the idea, but that's such a good q i wanna know the answer too

i can't speak of the theological distinctions very well but for the linguistic part, the most frequent correlate to psyche/anima/soul (the platonically-influenced christian concept that gives rise to our english use for the word, mostly) is nephesh נֶ֫פֶשׁ‎ 

you should try to find out what the exact consensus if any exists on the aspect of immortality and identity. i don't think it's that clear...

The Book of Job has a verse that uses two Hebrew words in a similar sentence: “In His hand is the life (nephesh) of every living thing and the spirit (ruah) of every human being." Notice how they don't traslate either as soul because they could just use soul for both x'D. Perhaps ruach רוח‎ approaches that meaning more, perhaps not.

This is the one translated to Greek as pneuma ("breath") and the source word for the Holy Ghost also in Christianity. I think in Judaism it also carries more an external graceful implication.

from a "history of ideas" standpoint, one thing is a concept of soul as the living energy, the vitalistic or sentient force of creation, and another the soul as the immaterial spiritual aspects of a human being's identity, permanence,... which is the more platonic idea, and possibly has no single word in ancient abrahamic religions

Is there a word in Judaism for a soul? Or. IDk how to word that lmfao

ik there's the idea that we remember everything before we're born and when we're born we've forgotten, but what is that energy called before it's born? Like what are we before we're us? ik there's gilgulim but that's past lives right so what is our soul called IDK LMFAO DOES THIS MAKE SENSE

[beautifulbizarremagazine]

I can almost feel the wisp of feathers and night air.  Beautiful painting.Hannah Yata “Holy Ghost”, oil on canvas, 163 x 102 cm, 64 x 40 in - via Gallery Poulsen. “Although the term “holy ghost” is more widely used to refer to the triune of the biblical god, the term, to me, describes the sublime force or feeling in nature. The unhuman world, the world of nature that’s filled with awe and mysticism. In this piece, my goal was to capture the meaning of Nietzche’s “Rausch” or intoxication of beauty and nature. Conversely, the Hebrew word “ruach” means both “spirit” and “wind.” In remembering the air or wind, I also hope to remember the spirituality that flows through the air, breath, or wind.” -Hannah Yata, 2021

...

#beautifulbizarre #HannahYata #art #contemporaryart #painting #oilpainting #kunst #gallerypoulsen #nature #bird #feathers

[automatismoateo]

Where does the bible say life begins at conception? It doesn't. Where does the bible say killing a fetus is murder? It doesn't. Christians need to STFU and BTFO. via /r/atheism

Where does the bible say life begins at conception? It doesn't. Where does the bible say killing a fetus is murder? It doesn't. Christians need to STFU and BTFO.

Even though Adam was fully formed, practically an adult, when god created him, his life only began when God breathed life into his nostrils (Gen. 2:7). The Bible often refers to the "breath" or "breath of life," neshamah or nishmat chayyim, entering people's bodies to give life and leaving them to take it away (Gen. 7:21-22; Job 34:14-15; 1 Kings 17:17; also see Rev. 11:11 and Mark 15:39 which use pneuma in the same way as the Hebrew nishmat chayyim).

A number of words used in these passages that are traditionally translated "soul" or "spirit" actually mean something else. The Hebrew word nephesh, traditionally rendered "soul" in English translations of the OT, refers to animate life, living beings or even the person or human being considered as a whole; another Hebrew word, ruach, traditionally rendered "spirit," literally means "breath" or "wind." Ruach is similar to neshamah, another word for breath. The NT words usually translated "soul" and "spirit," psyche and pneuma, are closer to the ancient Hebrew nephesh and ruach in terms of meaning and usage.¹

So much for the traditional Christian arguments about when ensoulment begins, which date from the Latin theologian Augustine's time and are entirely unbiblical.

A number of OT passages are incompatible with the belief abortion is murder. Numbers 5:11-31 gives instructions on how to cause miscarriage or, at the very least, cause bodily harm to pregnant women suspected of adultery. These same adulterous women were put to death regardless of whether they were pregnant or not (see Gen. 38, despite 9:6; additionally, Lev. 20:10 and Deut. 22:22). A prophet of God even wished death upon fetuses (Hos. 9:14). None of these passages make sense if, biblically speaking, the intentional killing of a fetus is murder.

The killing of a fetus while two men are fighting (Ex. 21) is interpreted in the Greek Septuagint as a civil tort and by orthodox Jews as permitting abortion under certain circumstances. In the NT, neither Jesus nor any of the apostles contradicted these interpretations. This indicates Christian condemnation of abortion as murder is entirely derived from extra-biblical sources.

Most bible verses used to support the idea abortion is murder are taken out of context. Jer. 1:5 refers to divine foreknowledge. Similarly, Ps. 139 refers to divine foreknowledge. People who use this passage to support their belief life begins at conception are completely ignoring the language:

you knitted me together in my mother's womb

Knitting and forming aren't instantaneous, but ongoing processes. At some point the fetus becomes viable, but not at conception.

1.) Modern scholars agree the ancient Israelites had no concept of soul, the immortal spiritual essence that survives death, a Greek invention that was only absorbed by some Jewish authors long after Alexander's conquest of Palestine. See scholar James Kugel's discussion of ancient Hebrew beliefs about the afterlife in The Great Shift: Encountering God in Biblical Times (2017):

Most people nowadays, if they think about the soul at all, think of it as a kind of spiritual entity, the body’s opposite and complement. Souls are often deemed to be immortal, as opposed to bodies, which perish and disintegrate. But this was not the soul as it was conceived throughout much of the biblical period.

[...]

Rather, for much of the biblical period, there simply were no souls. People were people. They had breath that came into their lungs and went out again, and so long as this happened they were alive; it is this that neshamah mostly refers to. Similarly, when ancient Israelites talked about their nefesh or their ruaḥ, for the most part they meant nothing like “soul” in our sense; they mostly meant “me.”

Submitted May 15, 2022 at 09:18AM by Elbrujosalvaje (From Reddit https://ift.tt/b1RLAlV)

[gliklofhameln]

‘Meaningless! Meaningless! says the Teacher.

‘Utterly meaningless! Everything is meaningless.’

(Ecclesiastes 1:2)

Ecclesiastes is obsessed by mortality, to a degree understated in most translations. The key word of the book — it figures thirty-eight times — is hevel, usually translated as ‘vain’, ‘pointless’ or ‘meaningless’. In fact, though, it means ‘a breath’. As in many other ancient languages, the Hebrew words for soul or life are all forms of respiration. Nefesh, ‘life’ comes from the verb meaning ‘to breathe deeply’. Neshamah, ‘soul’ means ‘to inhale’. Ruach, ‘spirit’ also means ‘wind’. Hevel is a part of this family of words. It means specifically ‘a shallow breath’. [...]

Hevel, a shallow breath is all that separates the living from the dead.

      — Rabbi Lord Jonathan Sacks zt”l, in The Great Partnership: God, Science and the Search for Meaning

[apenitentialprayer]

Well, I was looking at Latin because that's the language our English word comes from. Most Christian theological thought that has arisen in the West has come to us through the Latin language, and so many theological terms in Western European languages are derived from Latin ones. But this is true of the original languages of the Biblical texts, as well! The original language of what Christians would call the Old Testament (and what Jewish people would simply call the Bible) was mostly Hebrew. The Hebrew word for spirit, ר֣וּחַ (ruach), can also mean "breath" or "wind." The New Testament, which Christians have in their Bibles but Jewish people would reject as not being Scripture, uses the Greek word πνεῦμα (pneuma), which likewise can mean "breath" or "wind."

hey. i couldnt get a straight answer outta lookin it up, so, any christians who finds this: can someone tell me who the spirit in "the father, the son and the spirit" is? like, i figure that the father is god and the son is jesus but whos the spirit