The Holy Spirit [CLICK HERE TO BE TAKEN TO THIS SECTION]:

 

THE HOLY SPIRIT IN BUDDHISM:

~ [https://mettarefuge.wordpress.com/2010/05/21/thich-nhat-hanh-on-buddhism-mindfulness-and-the-holy-spirit/] ~

 

“In Buddhism, Holy Spirit is compared to Buddha Nature as a Buddhist image or Christ consciousness, a oneness with an all-encompassing plan.  Hence, the Holy Spirit is considered the ‘means of which the faithful develop and journey to their spiritual goal.'”

 

“In Buddhism, it is related to Nirmanakaya, the “body of formation” through which the inner Buddha works in the world.”

 

“Many years ago, when I visited Italy, I met a Catholic priest who organized a public talk for me.  We had time to talk with each other, and I asked him this question:  “My friend, what is the Holy Spirit to you?” and he said that the Holy Spirit is the energy of God, sent by God to us.  I thought that expression is beautiful, and as a Buddhist practitioner I can accept it very easily.

 

The Holy Spirit is the kind of energy that helps you to be compassionate, to be healed of your ill being.  I think Catholics and Protestants would agree about that:  The Holy Spirit is the agent of healing, of transformation, of joy, (and) of being there.

 

In Buddhist circles, we say the same thing . . . to describe mindfulness.  To us, mindfulness is the energy that can help us to be there, in the here and the now. Mindfulness helps us to be alive, and since we are there, we are capable of touching life deeply, of understanding, of accepting, (and) of loving.  If we continue to develop that energy of understanding and loving, then we will get the healing and transformation that we need.  That is why the Holy Spirit is exactly what we call ‘the energy of mindfulness.’

 

I can say that a Buddha or a bodhisattva is . . . made of the energy of mindfulness.  Each of us has a seed of mindfulness within ourselves.  If we practice walking, sitting, smiling, breathing, eating, doing things every day with mindfulness, we help that seed of mindfulness in us to grow, and it will generate that energy of mindfulness that helps us to be alive, fully present in the here and the now, helping us to understand, to accept, forgive, . . . to love, (and) to be healed.  That is why it is correct to say that the energy of mindfulness is the energy of a Buddha, of a bodhisattva.

 

We have that energy in ourselves, and if we know how to practice, we can generate that energy from within.  To me, the expressions “Holy Spirit” and “Mindfulness” both point to the same thing—something that is very concrete, that is available us in the here and the now, and not just an idea, (or) a notion.”

 

THE HOLY SPIRIT IN CHRISTIANITY:

~ [Wikipedia] ~

“For the majority of Christian denominations, the Holy Spirit or Holy Ghost is the third person (hypostasis) of the Trinity:  The Triune God manifested as God the Father, God the Son, and the Holy Spirit; each person itself being God.  Some Christian theologians identify the Holy Spirit with the Ruach Hakodesh in Jewish scripture, and with many similar names including the Ruach Elohim (Spirit of God), Ruach YHWH (Spirit of Yahweh), and the Ruach Hakmah (Spirit of Wisdom).  In the New Testament it is identified with the Spirit of Christ, the Spirit of Truth, the Paraclete and the Holy Spirit.

 

The New Testament details a close relationship between the Holy Spirit and Jesus during his earthly life and ministry.  The Gospels of Matthew and Luke and the Nicene Creed state that Jesus was “conceived by the Holy Spirit, born of the Virgin Mary”.  The Holy Spirit descended on Jesus like a dove during his baptism, and in his Farewell Discourse after the Last Supper Jesus promised to send the Holy Spirit to his disciples after his departure.

 

The Holy Spirit is referred to as ‘the Lord, the Giver of Life’ in the Nicene Creed, which summarizes several key beliefs held by many Christian denominations.  The participation of the Holy Spirit in the tripartite nature of conversion is apparent in Jesus’ final post-resurrection instruction to his disciples at the end of the Gospel of Matthew (28:19):  ‘ . . . make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit,” and ” . . . for where two or three are gathered together in my name, there am I in the midst of them.”  Since the first century, Christians have also called upon God with the trinitarian formula “Father, Son and Holy Spirit” in prayer, absolution and benediction.  In the book of the Acts of the Apostles the arrival of the Holy Spirit, happens fifty days after the resurrection of the Christ, and is currently celebrated in Christendom with the feast of Pentecost.

 

The Koine Greek word pneûma (πνεῦμα, pneuma) is found around 385 times in the New Testament, with some scholars differing by three to nine occurrences.  Pneuma appears 105 times in the four canonical gospels, 69 times in the Acts of the Apostles, 161 times in the Pauline epistles, and 50 times elsewhere.  These usages vary:  In 133 cases, it refers to “spirit” in a general sense and in 153 cases to “spiritual.”  Around 93 times, the reference to the Holy Spirit, sometimes under the name ‘pneuma’ and sometimes explicitly as the ‘pneûma tò Hagion ‘ (Πνεῦμα τὸ Ἅγιον). (In a few cases it is also simply used generically to mean wind or life.  It was generally translated into the Vulgate as Spiritus and Spiritus Sanctus.

 

The English terms “Holy Ghost” and “Holy Spirit” are complete synonyms:  One derives from the Old English gast and the other from the Latin loanword spiritus.  Like pneuma, they both refer to the breath, to its animating power, and to the soul.  The Old English term is shared by all other Germanic languages (compare, e.g., the German Geist) and is older, but the King James Bible used both interchangeably, and 20th-century translations of the Bible overwhelmingly prefer “Holy Spirit,” probably because the general English term “ghost” has increasingly come to refer only to the spirit of a dead person.”

 

THE OLD TESTAMENT:

“What the Hebrew Bible calls “Spirit of God” and “Spirit of Elohim” is called in the Talmud and Midrash   ‘Holy Spirit’ (ruacḥ ha-kodesh).  Although the expression “Holy Spirit” occurs in Ps. 51:11 and in Isa. 63:10–11, it had not yet acquired quite the same meaning which was attached to it in rabbinical literature:  In the latter it is equivalent to the expression “Spirit of the Lord.”  In Gen.1:2 God’s spirit hovered over the form of lifeless matter, thereby making the Creation possible.  Although the ruach ha-kodesh may be named instead of God, it was conceived of as being something distinct, and like everything earthly that comes from heaven, the ruach ha-kodesh is composed of light and fire.  The most characteristic sign of the presence of the ruach ha-kodesh is the gift of prophecy.  The use of the word “ruach” (Hebrew: “Breath”, or “wind”) in the phrase ruach ha-kodesh seems to suggest that Judaic authorities believed the Holy Spirit was a kind of communication medium like the wind.  The spirit talks sometimes with a masculine and sometimes with a feminine voice; the word ruacḥ is both masculine and feminine.”

 

THE NEW TESTAMENT:

“The term Holy Spirit appears at least 90 times in the New Testament.  The sacredness of the Holy Spirit to Christians is affirmed in all three Synoptic Gospels (Matthew 12:30–32, Mark 3:28–30 and Luke 12:8–10) which proclaim that blasphemy against the Holy Spirit is the unforgivable sin.  The participation of the Holy Spirit in the Trinity is suggested in Jesus’ final post-resurrection instruction to his disciples at the end of the Gospel of Matthew (28:19):  “Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit’”

 

THE SYNOPTIC GOSPELS:  The Gospels of Matthew, Mark, and Luke, which describe events from a similar point of view, as contrasted with that of John.

“The Holy Spirit is mentioned by all three authors of the synoptic Gospels. Most of the references are by the author of the Gospel of Luke; this emphasis is continued by the same author in the Book of Acts.

 

The Holy Spirit does not simply appear for the first time at Pentecost after the resurrection of Jesus but is present in the Gospel of Luke (in 1–2) prior to the birth of Jesus.  In Luke 1:15, John the Baptist was said to be “filled with the Holy Spirit” prior to birth, and the Holy Spirit came upon the Virgin Mary in Luke 1:35.  In Luke 3:16 John the Baptist stated that Jesus baptized not with water but with the Holy Spirit; and the Holy Spirit descended on Jesus during his baptism in the Jordan River.  In Luke 11:13 Jesus provided assurances that God the Father would ‘give the Holy Spirit to those who ask him.’

 

Mark 13:11 specifically refers to the power of the Holy Spirit to act and speak through the disciples of Jesus in time of need:  ‘ . . . be not anxious beforehand what ye shall speak, but whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Spirit.’  Matthew 10:20 refers to the same act of speaking through the disciples, but uses the term ‘Spirit of your Father.’

 

The sacredness of the Holy Spirit to Christians is affirmed in all three Synoptic Gospels (Matthew 12:30–32, Mark 3:28–30 and Luke 12:8–10) which proclaim that blasphemy against the Holy Spirit is the unforgivable sin.”

 

MODERN-DAY GNOSTIC PERSPECTIVE ON THE HOLY SPIRIT:

~ [https://gnosticteachings.org/glossary/h/2424-holy-spirit.html] ~

“(This is) the Christian name for the third aspect of the Holy Trinity, or “God.”  This force has other names in other religions.  In Kabbalah, the third sephirah, Binah.

 

‘The Holy Spirit is the Fire of Pentecost or the fire of the Holy Spirit called Kundalini by the Hindus, the igneous serpent of our magical powers, Holy Fire symbolized by Gold . . .’ – Samael Aun Weor, ‘The Perfect Matrimony.’

 

‘It has been said in The Divine Comedy with complete clarity that the Holy Spirit is the husband of the Divine Mother.  Therefore, the Holy Spirit unfolds himself into his wife and into the Shakti of the Hindus.  This must be known and understood.  Some, when they see that the Third Logos is unfolded into the Divine Mother Kundalini, or Shakti, she that has many names, have believed that the Holy Spirit is feminine, and they have been mistaken.  The Holy Spirit is masculine, but when He unfolds Himself into She, then the first ineffable Divine Couple is formed, the Creator Elohim, the Kabir, or Great Priest, the Ruach Elohim, that in accordance to Moses, cultivated the waters in the beginning of the world.’ – Samael Aun Weor, Tarot and Kabbalah.

 

‘The Primitive Gnostic Christians worshipped the lamb, the fish and the white dove as symbols of the Holy Spirit.’ – Samael Aun Weor, ‘The Perfect Matrimony.’”

 

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