Ruach Quotes

With Ruach Elohim dwelling within everyone who believes, anyone could become a powerful vessel through which God will work.' Danick smiled. 'I think Apollyon is terrified. Imagine a world of saints, all being transformed into the likeness of Christ. Apollyon thought he killed the one Christ the world had, and now the world is filling with Christlike saints.

In Hebrew teaching Ruach is the part of the flame closest to the wick. Nephesh is the part of the wick closest to the flame.

The ruach blows wherever it pleases. You hear its sound, but cannot tell from where it comes or where it goes. God is He, He is Ruach (Spirit) and Ruach is speaking to our ruach (spirit) revealing great mysteries, knowledge, wisdom, understanding and joy.

Wind, the ruach of God, is what welcomed this world into existence. “If we wish to understand the Old Testament word ruach, we must forget the word ‘spirit’ which belongs to Western culture,” theologian Jürgen Moltmann writes. “If we talk in Hebrew about Yahweh’s ruach, we are saying: God is a tempest, a storm, a force in body and soul, humanity and nature.”11 The same Wind who was present at the precipice of creation is still blowing through the wilderness of our lives, shaking us into strength.

The question, then, the art, the task, the search, the challenge, the invitation is for you and me to become more and more the kind of people who are aware of the divine presence, attuned to the ruach,

It was the empowering force that gave the saints of old the boldness and authority they needed to do both amazing and everyday things. The Spirit was the seal of God upon their lives.[42]  The Jews call this Spirit the Ruach.  Yes, the Jews do recognize the Holy Spirit.  In fact, you would be shocked to read how much pre-Messianic literature (Jewish writings before the time of Jesus) has in common with Christian theology, but I digress.

During its history, humankind has devoted astonishing energy and ingenuity to altering consciousness. In a survey of 488 societies in all parts of the world, Erika Bourgignon23 found that 437 of the societies had one or more culturally patterned forms of ASC. This means that fully 90 percent of the world’s cultures have one or more institutionalized ASC. In tribal societies and Eastern cultures these are regarded— almost without exception—as sacred or revered conditions. Mystical or sacred states of consciousness are called samadhi in yoga, moksha in Hinduism, satori in Zen, fana in Sufism, and ruach hakodesh in kabbalah. In the West they are known as unio mystica (Christian mysticism), a numinal state (Carl Jung), peak experience (Abraham Maslow), holotropic experience (Stanislav Grof), cosmic consciousness (Richard Bucke), and flow (Mihaly Csikszentmihalyi).

Isaiah 11.1-9 goes a step further, giving this picture of the messiah a new depth. The coming messiah, who springs from the house of Jesse, is the true 'anointed one'. Yahweh's ruach will 'rest' on him, and will equip him with wisdom, understanding, counsel and strength, and with the fear of the Lord' (cf. 11 Sam. 23.2). His legitimation depends on the divine righteousness, not on his Davidic origin. He will bring justice to the poor and an equitable judgment to the miserable, and he will defeat the wicked - the oppressors. So the kingdom of his righteousness does not merely embrace poor human beings. He brings peace to the whole of creation, peace between man and beast, and peace among the beasts themselves (vv. 6-8). This kingdom will reach out from his holy place Mount Zion, so that `the earth shall be full of the knowledge of the Lord' - a vision which no doubt corresponds to Isaiah's vision at his call (6.3): `the whole earth is full of his glory'.

Spirit Is an Old, Old World The earliest meaning of spirit that we can trace derives from the world 'breath' - 'breath' of the body {'closer than breathing'}, 'breath' of life, then later 'wind' of the cosmos. The root form in Hebrew is 'ruach,' of feminine gender. However 'spirit' appears to be far older than the Hebrew language. Breath {spirit} was seen as provided by the mother at birth. Broadened to cosmic dimension the image became that of the early Goddess - the source and nurturer of all living. Out of her very dust came the first creature and in the stirring dust breathed the living energy {spirit} of life. In this creation, the body is not separated from spirit, nor spirit separated from woman, nor history separated from nature. Of the same movement derives 'transcending' - rising up out of what already is. The ancient and proud history of spirit may be seen as a clear thread - a deep subliminal stratum of the feminine - running through patriarchal literature, suppressed and distorted but never entirely snuffed out.

[T]he ancients, knowing nothing about vaporisation, drew an absolute line between solids and liquids on the one hand and what we call gases on the other. The name they gave to what we call gas was spiritus (Latin), pneuma (Greek) or ruach and neshama (Hebrew). In each case the word could mean air, breath or wind. The ancients thought of the wind as the breath of God. So when the Hebrews offered their account of the world’s origin, they said the powerful wind (ruach) of God fluttered over the waters. And when they told of the origin of humankind, they said that God made humans out of the dust of the earth, breathed his gentle breath (neshama) into them and they became living persons. Further, it was as obvious to ancients as it is to us that the best way of distinguishing between a living person and a corpse is to look for breath— for a living person breathes. Breath was believed to be the very essence of what constitutes a living human being, and thus the very principle of life. But for the ancients breath, air and wind were all the same. When a man dies, said Ecclesiastes, “the dust returns to the earth and the breath returns to God”. When Jesus died on the cross, according to Luke, he said, “Father into your hands I commit my spirit (pneuma)” and, “having said this he breathed his last”. Of course we are used to hearing the word ‘spirit’ in one place and ‘breath’ in the other, but in the Greek original the same word, pneuma, is used. Similarly in the King James Version (still nearer to the medieval world-view than we are) Matthew reports that “Jesus cried with a loud voice and gave up the ghost (pneuma)”. During the transition to the modern world people continued to speak about spirit without realising that they were no longer talking about something originally conceived to be as tangible as the air we breathe. Christians continued to speak of God as spirit and referred to what they called the power of the Holy Spirit. Preachers continued to expound the story of Jesus and Nicodemus in John’s Gospel (where being born again of the spirit is described in terms of the blowing of the wind), but failed to draw attention to the fact that in this story the same word is sometimes translated ‘wind’ and sometimes ‘spirit’. Only slowly has it dawned upon us that in talking about spirit we are talking about something far less substantial than wind or the air that we breathe. Indeed, spirit has no substance at all. It has become a purely abstract term that has no external referent. It continues in usage as a frozen metaphor from a now obsolete worldview, and its only possible meaning is a metaphorical or symbolic one. Conservative Christians continue to speak about the Holy Spirit, the power of the spirit and so on, as if it were an oozy something that operates like the wind. Without being wholly aware of the fact, they live in the medieval world for religious purposes and return to the modern world for the mundane business of daily living.

2 Timothy 1: 7: “For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind.” Sound mind is a bad translation; a better one is disciplined spirit. God says, to build this strange, mystical thing—the new man—“ I will give you, first of all, POWER, then love and a sound mind (disciplined spirit.)” Now, why did He begin with power? Because power is the dynamic by which the whole thing is made manifest. No need messing around trying to get love or something else. The whole thing is based on a dynamic power God furnishes, which is the Holy Spirit. You will find the same order in the Old and New Testament, and in your heart and mine. Whenever you see an arrangement like that in the Bible, leave it the way it is written. Some would put love first, instead of power, but we can’t change it. There is a divine order. From creation on, everything that we have comes through the power of the Spirit: (In the Old Testament the word is ruach, and in the New Testament it is pneuma). They both have the same idea of breath or life—the outbreathing, ruach; the breath of God—that is Spirit; that is Life; pneuma, breath—pneumonia, pneumatic tire, air, breath, spirit; all come from the same word. Why do we have the breath of Life? Because we can’t receive anything in creation without it. We have it in the life of Jesus. He was conceived by the Spirit; born of the Spirit; baptized in the Spirit; He ministered in the Spirit.

The colt closed its eyes. I was still kneeling next to it and something felt wrong. “I think it stopped breathing.” Maurus knelt beside me. The colt’s chest was definitely not moving. I bent and pressed my ear to its chest. The wet hide was slick and warm. “His heart is beating,” I said, “but weak and fast.” Maurice rubbed the colt’s chest briskly, but it did not start breathing. He strongly massaged the spine along its neck and smacked its flank, but it did not respond. He grimaced with sadness. “So close, little son. So close! Why won’t you breathe?” Owiti seemed on the verge of tears. “Let me try,” I said. I had once seen my cousin breathe into a lamb’s nostrils after a rough birth to prompt its respiration. The lamb had not resuscitated. But I needed to try whatever I could to help the newborn colt. I lifted the colt’s heavy head into my lap and opened my mouth wide, wrapping my lips around its soft nostrils. Holding its mouth closed with a hand pressed above and below its jaws, I breathed into it. Its lungs inflated, and I paused. The air spilled out. I filled its lungs and let them deflate again. I kept up a rhythm breathing into the nostrils, its lungs swelling and spilling like bellows, but it would not breathe on its own. Tears sprang to my eyes. The colt was so beautiful—new life still damp with the dew from the dawn of creation. A loud cry erupted from my heart and I slugged its chest with the heel of my palm, commanding it with all my love and hope, “Ata khayav likhiot—You must live!” The colt snorted and bucked in a spasm, kicked its long legs and jerked up its head, eyes wide open. He began inhaling and exhaling. I looked at Maurus, delighted. He regarded me with open wonder, then pulled me up off my knees into a crushing hug. He lifted me over his head like a straw doll and twirled around once, then set me down and repeated his ecstatic dance with Owiti. When he had set Owiti back on the dirt floor, Maurus beamed at me. “Did I just witness a miracle? Tell me the truth. Can you command the spirit of life?” “Of course not,” I said, laughing. “I’m Martis, not Mithras! No man tells the spirit what to do.” Yet in that moment in the lamp-lit stable, I knew what the Tanakh calls Ruach ha’Kodesh, the Whole Breath. The one breath the newborn colt and I shared, the very same breath the Giver of Life shared with man, blowing into Adam’s nostrils. The mutual breath of all existence.

Trichotomists seek support in the fact that the Bible, as they see it, recognizes two constituent parts of human nature in addition to the lower or material element, namely, the soul (Heb., nephesh; Greek, psuche) and the spirit (Heb., ruach; Greek, pneuma). But the fact that these terms are used with great frequency in Scripture does not warrant the conclusion that they designate component parts rather than different aspects of human nature.

The term "holy spirit" appears three times in the Hebrew Bible: Psalm 51 refers to "Your holy spirit" (ruach kodshecha)[3] and Isaiah refers twice to "His holy spirit" (ruach kodsho).[4] Psalm 51 contains a triple parallelism between different types of "spirit": Fashion a pure heart for me, O God; create in me a steadfast spirit (רוּחַ נָכֹון‎). Do not cast me out of Your presence, or take Your holy spirit (רוּחַ קָדְשְׁךָ‎) away from me. Let me again rejoice in Your help; let a vigorous spirit (רוּחַ נְדִיבָה‎) sustain me.[5] "Spirit of God" Variations of a similar term, "spirit of God", also appear in various places in the Hebrew Bible. The Hebrew noun ruacḥ (רוח‎) can refer to "breath", "wind", or some invisible moving force ("spirit"). The following are some examples of the word ruacḥ (in reference to God's "spirit") in the Hebrew scriptures:[6] Genesis 1:2 "a wind from God sweeping over the water" [7] 1 Samuel 16:13 "and the spirit of the LORD gripped David from that day on." Psalm 143:10 "Let Your gracious spirit lead me on level ground." Isaiah 42:1 "Behold My servant, I will support him, My chosen one, whom My soul desires; I have placed My spirit upon him, he shall promulgate justice to the nations." Isaiah 44:3 "So will I pour My spirit on your offspring, My blessing upon your posterity." Joel 2:28 "I will pour out My spirit on all flesh; Your sons and daughters shall prophesy.

The breath is the lifeforce itself, the holy spirit that binds us to the mind of God. Known as Ruach in Hebrew and Pneuma in Greek, the breath controls the winds of our energy body and the activity of our minds.

Our life force bioenergy has been known by a multitude of names around the world. For instance: Ki is the Japanese equivalent of chi or life energy; Prana is the Hindu term for Life force, or Life energy. Lung is a Tibetan word meaning inner ‘winds’ of life force; Ruach Ha Kodesh is Hebrew for Breath of God; Nafs and Ruh is the Islamic terms for a kind of ‘soul breath’; Spiritus Sancti is the Latin (Catholic) term meaning 'Holy Spirit’; Pneuma is Greek for 'vital breath’; Élan vital is the term for 'vital life-force' in classical European Vitalism; Orgone was the revolutionary psycho-biologist Wilhelm Reich's term for vital life force; nilch'i is the Navajo term for ‘sacred life-giving wind or life-force’; ni is the Lakota Sioux term for life-force; Mana is an Oceanic-Polynesian term (and more recently also adopted as the term for life-force by several fantasy role-playing games); ha, or the more-specifically Hawaiian (Huna), is the term for ‘breath’ or sacred life force; Ka is the Ancient Egyptian idea of a vital essence or life energy; and, of course, the classic term for bio-energy that George Lucas adopted for his modern classic Star Wars is ‘the Force.

Now, look! I know that none of you, among whom I have gone proclaiming the kingdom, will ever see my face again. 26 Therefore, I testify to you this day that I am innocent of the blood of all. 27 For I did not shrink back from declaring to you the whole purpose of God. 28 “Take care of yourselves and all the flock of which the Ruach ha-Kodesh has made you overseers, to shepherd the community of God—which He obtained with the blood of His own.[104] 29 I know that after my departure, savage wolves will come in among you, not sparing the flock.[105] 30 Even from among yourselves will arise men speaking perversions, to draw the disciples away after themselves. 31 Therefore be alert, remembering that night and day

Adonai and Elohim were walking toward them within the Ruach. What so recently had been a rushing wind of affection now sounded like a fiery raging tempest. Terrified, they climbed into the tree. “They are hiding their disobedience, ashamed of being found.” Han-el sang his grief to Lilith. “They are trying to disappear by blending into Good and Evil.” But it was not a terror who pursued them, it was a broken heart. And it was not fury and outrage in the Wind, but a plaintive melody. Standing at the clearing’s edge, Elohim and Adonai called from inside the wind of Ruach, “Adam! Where are you?

As the Holy Spirit indwells New Testament believers, there is also something similar in the lives of Old Testament believers provided by ruah!.

The Holy Spirit and the Spirit of Holiness in Jewish thought refers to energy and not an expression of personhood. Never in rabbinical commentaries is the Spirit considered as an entity separate from God, even though at times it is used as synonymous with God and interchangeable with Shekinah (majesty of God present among men and in nature: immanence).

At last I could see. “Jesus’s submission to our hostile rejection of him was his way into our . . .” “Flesh,” the apostle finished. “The great darkness. Sarx! Where Ophis had his hold,” he shouted, lifting his hands and jumping to his feet. “Oh! Lord Jesus, yes! Amen! Union with us in our sin!” I thought his heart would burst in joy, as he let out a mighty sigh of relief. I think he believed he had lost me at this critical moment. He drew in a deep breath, then stared dramatically into my heart. “Listen carefully. The Son in whom all things are, who dwells face-to-face with Abba in Ruach HaKodesh, now dwells face-to-face with Adam’s race inside Ophis’s madness. Heaven’s gate,” he called out, raising his hands in worship. “The great ‘I Am’ inside the violent world of ‘I am not.’ All will see! This I know. In that day you will know that I am in My Father, you in Me, and I in you.

Yehohshua knelt in the shallow water and began a quiet, earnest prayer. Yehuway listened to His son’s words. “Father, I am here beginning the walk to eternal life. Father, I have diligently maintained Your ways and laws in my heart. I have pursued You through the long nights and have nourished Your words in the light. Here I am, waiting for You to speak to me.” As the sun lowered behind the mountain, the shadows lengthened over Yehohshua and Yehohanan. An ethereal energy overtook Yehohshua’ body. The thickening lavender and yellow and red clouds above them suddenly spread open, revealing a patch of blue beyond the clouds’ dome. From the vacant reach Yehohshua stared at the rapid descent of the Ruach Ha Kodesh that took the shape of a dove. The fluttering white image fully covered Yehohshua. Within its opulent cove, bolts of lightning struck the ground. The intense, brief, flashes arced about Yehohshua, silhouetting his body. “You are My beloved son,” Yehuway’s voice transferred out from the multitude of lightning strikes, “with whom I am well pleased.” Yehohanan sank to his knees when he heard the words. The water flowed up to his chin. He lowered his eyes to the depths of the river, catching the sight of a few fish swimming by. Yehohshua’s garment appeared as the wings of an angel beneath the water. Yehohanan also prayed thanks to Yehuway. His long locks of hair unraveled and flowed out from behind him in a tranquil surrender to the events. From the experience, an invisible umbilical cord of purpose united the two men.

God, somewhat like a potter, shaping the human (adam, Heb., from adamah, “dirt”) out of the dust of the earth, breathing into this creature of dust the breath, the ruach, of life.

Ruach ha-Kodesh

four different forms of self-representation have been discussed: the gas ruach (person of coarse spirit), the ba’al ga’ava (the arrogant person), the humble person, and the doormat. Begin

The formula of YHVH divides the macrocosm into four descending worlds: Atziluth70 (the archetypal world, the environment of the consciousness of supreme deity), Briah (the creative world, the world of the great archangelic forces), Yetzirah (the formative world, the world of the angelic forces that execute the specific duties of their archangel masters), and Assiah (the material world). At the same time, the formula of YHVH divides the microcosm (and the human soul) into four descending levels: Chiah (the life force), Neshamah (the divine soul-intuition), Ruach (the intellect), and Nephesh (the animal soul). Finally, all of these four-part concepts can be expressed metaphorically as the four elements of fire, water, air, and earth, which in the tarot are represented by the four suits, Wands, Cups, Swords, and Disks. When

Almost finished my second guide book into all Truth, revealing my DNA and the amazing writings and revelations of Enoch, the earthly man who walked with God Most High, before eventually being raised from this Earth Plane alive.

empowered by the Ruach Adonai.” “What?” “The Holy Spirit of HaShem.” A small smile brightened her face. “As one of our judges, Samson is a remarkable man. But when the Ruach Adonai overpowers him, he is a force from God.

The part of the soul that corresponds to Yetzirah, the Formative World, is called the Ruach—the intellect

Yod—Heh—Vau—Heh Atziluth—Briah—Yetzirah—Assiah Chiah—Neshamah—Ruach—Nephesh

The Spirit of God, Ruach HaKodesh is never vindictive, He corrects with love and ensures humility. He ensures love to mankind is meaningful and realistic. He doesn't thrive on our sinful nature or mistakes as man does. The Spirit of God is Love

Western Christians overlook many of the connections in the Bible because of our habit of boiling down Scripture into abstract concepts for advanced study. We spend a lot of time discussing the Trinity, even though the term is never used in Scripture. Certainly we find the Father, the Son, and the Spirit throughout the Bible. But instead of following how the ruach flows from scene to scene, we prefer to build theological skyscrapers out of abstract definitions instead.