When unconscious became conscious this is Samadhi

Holy Spirit, Holy Ghost, Paraclete, Advocate, Comforter July 17, 2008

The Old Testament
In the OT the spirit of the Lord (ruah yhwh; LXX, to pneuma kyriou)
is generally an expression for God’s power, the extension of himself
whereby he carries out many of his mighty deeds (e.g., 1 Kings 8:12;
Judg. 14:6ff; 1 Sam. 11:6). As such, “spirit” sometimes finds
expression in ways similar to other modes of God’s activity, such
as “the hand of God” (Ps. 19:1; 102:25); “the word of God” (Ps. 33:6;
147:15, 18); and the “wisdom of God” (Exod. 28:3; 1 Kings 3:28; Job
32:8). The origins of the word “spirit” in both Hebrew (ruah) and
Greek (pneuma) are similar, stemming from associations with “breath”
and “wind,” which were connected by ancient cultures to unseen
spiritual force, hence “spirit” (cf. John 3:8, note the association
with air in English; e.g., “pneumatic,” “respiration, ” etc.). The AV
uses the term “Holy Ghost” for “Holy Spirit” based on an obsolete
usage of the word “ghost” (from Middle English and Anglo-Saxon,
originally meaning “breath,” “spirit”, cf. the German Geist). Thus it
is understandable that God’s creative word (Gen. 1:3ff.) is closely
akin to God’s creative breath (Gen. 2:7). Both ideas are identified
elsewhere with God’s spirit. As an agent in creation, God’s spirit is
the life principle of both men and animals (Job 33:4; Gen. 6:17;

The primary function of the spirit of God in the OT is as the spirit
of prophecy. God’s spirit is the motivating force in the inspiration
of the prophets, that power which moved sometimes to ecstasy but
always to the revelation of God’s message, expressed by the prophets
with “thus saith the Lord.” Prophets are sometimes referred to
as “men of God” (1 Sam. 2:27; 1 Kings 12:22; etc.); in Hos. 9:7 they
are “men of the Spirit.” The general implication in the OT is that
the prophets were inspired by the spirit of God (Num. 11:17; 1 Sam.
16:15; Mic. 3:8; Ezek. 2:2; etc.).

The phrase “Holy Spirit” appears in two contexts in the OT, but is
qualified both times as God’s holy Spirit (Ps. 51:11; Isa. 63:10-11,
14), such that it is clear that God himself is the referent, not the
Holy Spirit which is encountered in the NT. The OT does not contain
an idea of a semi-independent divine entity, the Holy Spirit. Rather,
we find special expressions of God’s activity with and through men.
God’s spirit is holy in the same way his word and his name are holy;
they are all forms of his revelation and, as such, are set in
antithesis to all things human or material. The OT, especially the
prophets, anticipates a time when God, who is holy (or “other
than/separate from” men; cf. Hos. 11:9) will pour out his spirit on
men (Joel 2:28ff.; Isa. 11:1ff.; Ezek. 36:14ff.). who will themselves
become holy. The Messiah/ Servant of God will be the one upon whom
the spirit rests (Isa. 11:1ff.; 42:1ff.; 63:1ff.), and will
inaugurate the time of salvation (Ezek. 36:14ff.; cf. Jer. 31:31ff.).

Intertestamental Judaism
Within intertestamental Judaism several significant developments
shaped the idea of “Holy Spirit” as it was understood in NT times.
After the OT prophets had proclaimed the coming of the Spirit in the
messianic age of salvation, Judaism had developed the idea that the
spirit of prophecy had ceased within Israel with the last of the
biblical prophets (Syriac Bar. 85:3; 1 Macc. 4:46; 14:41; etc.; cf.
Ps. 74:9). Consequently, there arose from time to time a hope of the
dawning of the new age, especially within the apocalyptic movement,
which generally pointed to a supposed messiah and/or prophetic
reawakening of some kind (cf. Acts 5:34ff.). The Qumran community is
illustrative of this, since it understood itself to be involved in
the fulfillment of Israel’s messianic hope as the “preparers of the
way of the Lord” (Isa. 40:3; cf. 1QS 8. 14-16). The Qumran literature
also shows increased identification of the spirit of prophecy
with “God’s Holy Spirit” (1QS 8. 16; Zadokite Documents II. 12). The
phrase, “the Holy Spirit,” occasionally occurs in Judaism (IV Ezra
14:22; Ascension of Isa. 5:14; etc.), but, as in the rabbis, it
generally meant “God’s spirit of prophecy.” Thus, the messaianic
expectation of Judaism, which included the eschatological outpouring
of God’s spirit (e.g., 1 Enoch 49:3, citing Isa. 11:2; cf. Sybilline
Oracle III, 582, based on Joel 2:28ff.), was bound up with the
conviction that the Spirit had ceased in Israel with the last of the
prophets; the Holy Spirit was understood as God’s spirit of prophecy,
which would be given again in the new age to a purified Israel in
conjunction with the advent of a messiah.

The concept of the Holy Spirit was broadened through the Wisdom
Literature, especially in the personification of wisdom as that idea
came into contact with the idea of Spirit. As early as Prov. 8:22ff.
and Job 28:25ff. wisdom is presented as a more or less independent
aspect of God’s power (here as agent in creation), and wisdom is
credited with functions and characteristics that are attributed to
the Holy Spirit in the NT. Wisdom proceeded from the mouth of God and
covered the earth as a mist at creation (Sir. 24:3); she is the
breath of the power of God (Wisd. Solomon 7:25); and by means of his
wisdom God formed man (Wisd. Sol. 9:2). The Lord poured out wisdom
upon all his works, and she dwells with all flesh (Sir. 1:9-10).
Moreover, wisdom is full of spirit, and indeed is identified with the
Spirit (Wisd. Sol. 7:22; 9:1; cf. 1:5). Thus the Jews of NT times
were familiar with the background of these ideas as they are
variously expressed in the NT, ideas which use these background
concepts but move beyond them to some unexpected conclusions. Indeed,
Jesus taught that his messiahship and the corresponding outpouring of
the Spirit were firmly rooted in OT understanding (Luke 4:18ff.,
citing Isa. 61:1-2), and, similar to intertestamental Judaism,
understood the messianic Spirit of the Lord to be the Holy Spirit
(Matt. 12:32), the spirit which had foretold through the prophets
that the coming Messiah would inaugurate the age of salvation with
the pouring out of the Spirit on all flesh….

Advocate, (Gr. parakletos), one who pleads another’s cause, who helps
another by defending or comforting him. It is a name given by Christ
three times to the Holy Ghost (John 14:16; 15:26; 16:7, where the
Greek word is rendered “Comforter,” q.v.).

Comforter, the designation of the Holy Ghost (John 14:16, 26; 15:26;
16:7; R.V. marg., “or Advocate, or Helper; Gr. paracletos”) . The same
Greek word thus rendered is translated “Advocate” in 1 John 2:1 as
applicable to (the Comforter to be sent by) Christ. It means
properly “one who is summoned to the side of another” to help him in
a court of justice by defending him, “one who is summoned to plead a

Spirit, Breath
Ruah: “breath; air; strength; wind; breeze; spirit; courage; temper;
Spirit.” This noun has cognates in Ugaritic, Aramaic, and Arabic. The
word occurs about 378 times and in all periods of biblical Hebrew…

Ruah frequently represents the element of life in a man, his
natural “spirit”: “And all flesh died that moved upon the earth,…
All in whose nostrils was the breath of life …” (Gen. 7:21-22). In
these verses the animals have a “spirit” (cf. Ps. 104:29). On the
other hand, in Prov. 16:2 the word appears to mean more than just the
element of life; it seems to mean “soul”: “All the ways of a man are
clean in his own eyes; but the Lord weigheth the spirits
[NASB, “motives”].” Thus, Isaiah can put nepes, “soul,” and ruah in
synonymous parallelism: “With my soul have I desired thee in the
night; yea, with my spirit within me will I seek thee early …”
(26:9). It is the “spirit” of a man that returns to God (Eccl. 12:7).

… the Bible often speaks of God’s “Spirit,” the third person of the
Trinity. This is the use of the word in its first biblical
occurrence: “And the earth was without form, and void; and darkness
was upon the face of the deep. And the Spirit of God moved upon the
face of the waters” (Gen. 1:2). Isa. 63:10-11 and Ps. 51:12
specifically speak of the “holy or free Spirit.” “

Holy Spirit, Holy Ghost, Paraclete, Advocate, Comforter
http://www.mb-soft. com/believe/ text/holyspir. htm

“If we follow Him (Jesus) then we cannot be conditioned by anything
because He talked of Spirit only. Spirit cannot be conditioned,
conditioned by anything. . . . I am here to tell you all these things
which Christ could not tell, and to fulfil what He wanted to say. All
those things I am saying to you.”

Shri Mataji Nirmala Devi
Christmas Puja, Delhi, India — December 24, 1995

“The Kundalini rises through a very thin line of Brahmanadi. In the
beginning only a hair like thing rises, it pierces through; in some
people ,of course, in a big way it rises also. And then it pierces
this fontanel bone area which is a real baptism, real. Today only
people felt the cool breeze coming out of their heads. Can you do
that by jumping, or by paying money? They felt the cool breeze in the
hand. It’s written in the Bible, even in the Bible very clearly, that
it’s the cool breeze, cool breeze is the sign of the Holy Ghost. You
start feeling the cool breeze in your hands and you start feeling the
cool breeze on your head. This is the actualization.

Of course, you people don’t read other books which are very good,
like Adi Shankaracharya, People don’t even like the mention of his
name who has really and clearly said that it is the cool breeze; the
chaitanya is to be felt like cool breeze in the hands. They do not
want that you should know the truth. And this is the truth that when
you get your realization, you have to feel the cool breeze in your
hands yourself. You have to judge yourself. I’m not going to tell
you. It is you who has to see, it is you who has to feel, and then
you have to grow and you have to know all and everything; all the
secrets of Divine Science. You become the master then, you are the

You are the Spirit, and you should get it. It’s your own which is
given to you. I have nothing to do about it. I’m just a catalyst.”

Shri Mataji Nirmala Devi
Maccabean Hall
, Australia on March 22, 1981


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