Ruach, Breath of God experienced daily as Cool Breeze/Wind

Ruach—the breath of God—is not a metaphor but a lived mystical reality experienced daily by seekers as a cool breeze or wind flowing through the subtle body. This tangible phenomenon, interpreted as the Holy Spirit or Divine Feminine presence, fulfills eschatological prophecy and affirms the intimate proximity of the Creator. It represents a direct spiritual encounter that awakens consciousness, validates divine immanence, and confirms that God is not distant but actively present in the lives of those attuned to the subtle vibrations of truth.

Feeling the Cool Wind (Pneuma/Qi) of the Spirit for very first time!
Since the 1970s, a global phenomenon has seen hundreds of thousands of individuals, including university students such as one from Bath University, experience what is described as a "Cool Wind of the Spirit" upon receiving Self-realization in Sahaja Yoga. This experience, identified as the pneuma or spiritual baptism, is presented as the direct fulfillment of the rebirth that Jesus Christ stated was an absolute prerequisite for entering the Kingdom of God. For those who accept this truth, this Divine Wind (Ruach, Qi, Prana) flows perpetually, empowering them to trigger the same resurrection in others. This is the living, breathing fulfillment of the Good News.
Jesus answered and said unto him, 'Verily, verily I say to you, except a man born be born again, he cannot see the Kingdom of God'. Nicodemus said to him, 'How can a man be born again when he is old? Can he enter the second time into his mother's womb, and be born?' Jesus answered, 'Verily, verily, I say to you, except a man born of water and the Spirit, he cannot enter into the Kingdom of God. That which is born of flesh is flesh and that which is born of Spirit is spirit. Marvel not that I say to you: 'You must be born again.' The wind blows where it pleases, and you hear its sound, but cannot tell where it comes from and where it is going: So it is with everyone born of the Spirit.”- John 3:3-8

Introduction

The study of the Holy Spirit, or pneumatology, has long been a source of both fascination and frustration within Christian theology. As Daniel Castelo notes, "theologians, pastors, students, and laypeople continue to find themselves confused and frustrated with the topic."[1] This confusion is particularly acute when it comes to the experiential dimension of the Spirit. While the Bible speaks of the Spirit in tangible terms—as a wind, a breath, a fire—modern theological discourse often relegates these descriptions to the realm of metaphor. However, a growing number of individuals are reporting a direct, palpable experience of the Spirit, an experience they describe as a Cool Breeze. This paper will explore the phenomenon of the Cool Breeze, particularly as it is understood in the context of the teachings of Shri Mataji Nirmala Devi, the founder of Sahaja Yoga. By examining Shri Mataji's teachings, alongside biblical and theological sources, this paper will argue that the Cool Breeze is a tangible manifestation of the Holy Spirit, the Ruach or breath of God, and that this experience offers a profound and accessible solution to the confusion that has long plagued pneumatology.

The Biblical Foundation: The Wind of the Spirit in John 3

The most direct biblical parallel to the experience of the Cool Breeze is found in Jesus' conversation with Nicodemus in the Gospel of John. When Nicodemus, a respected Jewish leader, comes to Jesus at night, seeking to understand his teachings, Jesus tells him, "Verily, verily, I say unto thee, except a man be born again, he cannot see the kingdom of God."[2] Nicodemus, taking Jesus' words literally, is perplexed. But Jesus clarifies that he is speaking of a spiritual rebirth, a birth "of water and of the Spirit."[2] He then offers a striking analogy:

In this passage, Jesus directly equates the experience of being "born of the Spirit" with the wind. The Greek word for "wind" and "spirit" is the same: pneuma. This is not a mere metaphor. Jesus is describing a tangible, experiential reality. Just as one can feel the wind on one's skin, so too can one feel the presence of the Holy Spirit. This is precisely what participants in Sahaja Yoga report experiencing as the Cool Breeze. They describe it as a physical sensation, a cool, gentle wind that can be felt on the hands, on top of the head, and throughout the body. This experience is the hallmark of what Shri Mataji calls "Self-Realization," the awakening of the dormant spiritual energy within each human being, known as the Kundalini.

Shri Mataji and the Cool Breeze of the Paraclete

Shri Mataji Nirmala Devi (1923-2011), the founder of Sahaja Yoga, brought a unique and profound perspective to the understanding of pneumatology. Born a Christian, she claimed that the Cool Breeze is the tangible manifestation of the Holy Spirit, the promised Paraclete (or Comforter) that Jesus spoke of. She asserted that this experience is not reserved for a select few, but is the birthright of every human being. Through the practice of Sahaja Yoga, she taught that individuals can awaken their own inner spiritual energy, the Kundalini, which then connects them to the all-pervading power of Divine love, experienced as the Cool Breeze.

In numerous lectures and interviews, Shri Mataji directly addressed the confusion surrounding the Holy Spirit and offered the Cool Breeze as the definitive proof of its existence and power. In a radio interview in Sydney, Australia, in 1981, a caller asked if the Cool Breeze was the same as the Holy Spirit mentioned in the Bible. Shri Mataji replied emphatically:

Another caller on the same program, after being guided by Shri Mataji to ask if she was the Comforter, reported feeling "this kind of cool tingling passing all through my body." Shri Mataji responded, "That's the answer now."[3] This direct, experiential confirmation is at the heart of Shri Mataji's teachings. She maintained that the Cool Breeze is not a subjective feeling, but an objective reality, a direct perception of the divine that transcends mental and emotional states.

Shri Mataji further explained that this Cool Breeze is not merely a physical sensation, but a transformative spiritual experience:

Ruach: The Feminine Breath of God

The concept of the Cool Breeze finds deep resonance in the Hebrew Bible's understanding of the Spirit, or Ruach. The word Ruach, which appears 389 times in the Old Testament, is a feminine noun that can be translated as "wind," "breath," or "spirit." This is not a coincidence. The ancient Hebrews perceived the Spirit of God not as an abstract theological concept, but as a tangible, life-giving force, an "invisible force" that could be felt and experienced, much like the wind.[5]

The feminine gender of Ruach is also theologically significant. It suggests a maternal, nurturing aspect of the divine, a dimension that has often been overlooked in patriarchal religious traditions. Theologians like Jurgen Moltmann have argued for a rediscovery of the feminine dimension of the Spirit, writing that if believers are "'born' again from the Holy Spirit, then the Spirit is 'The Mother' of God's children and can in this sense also be termed a 'feminine' Spirit."[6] This understanding of the Spirit as a motherly comforter aligns perfectly with the experience of the Cool Breeze, which is often described as a gentle, soothing, and nurturing sensation. Shri Mataji herself is addressed as "Mother" by her followers, and her teachings emphasize the maternal, compassionate nature of the Divine.

A Cross-Cultural Wind: The Universal Breath of God

The experience of the Cool Breeze is not confined to a single religious tradition. On the contrary, it finds echoes in the mystical and spiritual teachings of Judaism, Christianity, and Islam, suggesting a universal human experience of the divine. The Hebrew Ruach, the Christian Pneuma, and the Islamic Ruh all refer to a divine breath or wind, a life-giving and transformative force that connects humanity to God.

In Judaism, as described by scholar Lewis Keizer, the Ruach is the "Spirit of God or the Spirit of Prophecy," an immanent and interactive aspect of the Godhead that engages with those who seek it.[7] The Cool Breeze can be understood as a direct, experiential manifestation of this divine interaction, a tangible sign of the Spirit's presence for the seeker.

In Christianity, theologian Michael Welker speaks of the pneuma in terms of the "salvific working of the hidden Spirit," a mysterious and awesome power that brings about the restoration of the human person.[8] The Cool Breeze aligns with this concept as a sensory experience of that hidden Spirit, making the divine tangible and accessible, fulfilling the prophetic hope for a deeper indwelling of God's vitalizing presence.

In Islam, the concept of a "spiritual baptism" or Sibghatu Allah describes a direct work of God on the soul, purifying and elevating the spirit.[9] The Cool Breeze can be interpreted as this transformative divine touch, a subtle, purifying energy that signifies spiritual rebirth and alignment with the divine will.

Shri Mataji's teachings synthesize these traditions, presenting the Cool Breeze as the universal experience of this divine breath, the common thread running through the world's great religions. She taught that the awakening of the Kundalini allows individuals to access this universal Spirit, which she identified as the Holy Ghost, the Adi Shakti, and the Ruh, demonstrating a unified spiritual reality underlying diverse religious expressions.

Conclusion: A Tangible Solution to a Theological Impasse

The persistent confusion and frustration surrounding the doctrine of the Holy Spirit, as highlighted by scholars like Daniel Castelo, stems in large part from a disconnect between theological language and lived experience. The Cool Breeze, as experienced and taught in the context of Sahaja Yoga, offers a powerful and compelling solution to this impasse. By providing a tangible, verifiable experience of the Spirit, the Cool Breeze demystifies pneumatology and makes the divine accessible to all.

This paper has argued that the Cool Breeze is not a new or isolated phenomenon, but rather the fulfillment of ancient prophecies and the universal experience of the divine breath that lies at the heart of the world's great religious traditions. It is the Ruach of the Hebrew Bible, the Pneuma of the New Testament, and the Ruh of the Qur'an. It is the wind of the Spirit that Jesus promised to Nicodemus, the tangible sign of a spiritual rebirth that connects the individual to the all-pervading power of God's love.

Shri Mataji Nirmala Devi's great contribution was to make this experience available to the masses, to provide a practical method for awakening the inner spiritual energy and connecting with the divine. In doing so, she has not only offered a solution to the theological confusion surrounding the Holy Spirit, but has also opened a door to a new era of spiritual evolution, an era in which the experience of God is not a matter of belief, but of direct, tangible perception.

The Cool Breeze is more than just a feeling; it is a transformation. It is the breath of God, the wind of the Spirit, that cools the fires of our inner turmoil and awakens us to our true nature as eternal, spiritual beings. It is the Resurrection, not as a historical event, but as a living, breathing reality, available to all who sincerely seek it.

References

[1] Castelo, Daniel. "Pentecostalism as a Christian Mystical Tradition." Wm. B. Eerdmans Publishing Co., 2017.
[2] "John 3:3-8." King James Bible, BibleGateway.
[3] Shri Mataji Nirmala Devi. "Radio Interview, Sydney, Australia—March 31, 1981." adishakti.org.
[4] Shri Mataji Nirmala Devi. "Lecture, London, UK—July 16, 1979." amruta.org.
[5] "Ruach, the breath of God experienced daily as Cool Breeze/wind by participants of Resurrection." adishakti.org.
[6] Varkey, Wilson. "Role of the Holy Spirit in Protestant Systematic Theology." Wipf and Stock Publishers, 2011.
[7] Keizer, Lewis. "The Kabbalistic Teachings of Jesus in the Gospel of Thomas." CreateSpace Independent Publishing Platform, 2010.
[8] Welker, Michael. "The Work of the Spirit: Pneumatology and Pentecostalism." Wm. B. Eerdmans Publishing Co., 2006.
[9] Ahmed, Mufti M. Mukarram. "Encyclopaedia of Islam." Anmol Publications PVT. LTD., 2005.
[10] Shri Mataji Nirmala Devi. "Quote on Kundalini and the Cool Breeze." adishakti.org.
[11] Shri Mataji Nirmala Devi. "Public Program, Miami, USA—1990." adishakti.org.

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Ruach, breath of God, experienced daily as Cool Breeze/wind by participants of Resurrection

Judith Coney

"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

"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)
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.

Book Description
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.

Synopsis
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.

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Ruach, the breath of God, experienced daily as Cool Breeze/wind by SYs

Hebrew name for God - Ruach Elohim

Introduction

"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
Ruach Elohim.
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
Ruach Adonai.
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
Ruach Hakkodesh.
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
Ruach-El.
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)

https://www.hebrew4christians.com/
Web (Retrieved 2018-02-01)

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Ruach

The Old testament word for spirit is 'ruach', (pronounced roo'-akh) meaning wind, breath, inspiration, and the OT Hebrew noun is always feminine. The original tongue of the Hebrew or Aramaic would translate 'Holy Spirit' as female. Also, Greek would translate 'Holy Spirit' as either female or 'neuter in reference to the subject' and She only became 'He' in Latin and English bibles.

The word ruach occurs 389 times in the Hebrew Old Testament. In the Authorized Version it is rendered spirit in 237 passages (and no other word is rendered spirit except neshamah," breath", in Job 26:4 and Proverbs 20:27.). In the remaining 152 places it is translated in 22 different ways, which are to be carefully distinguished. [In the Revised Version ruach is rendered spirit 224 times, and in the remaining 165 passages is rendered in many different ways.]

The meaning of the word is to be deduced only from its usage. The one root idea running through all the passages is invisible force. As this force may be exerted in varying form, and may be manifested in divers ways, so various renderings are necessitated, corresponding thereto.

Ruach, in whatever sense it is used, always represents that which is invisible except by its manifestations. These are seen both externally to man, as well as internally within man.

As coming from God, it is the invisible origin of life. All apart from this is death. It comes from God, and returns to God (Ecclesiastes 3:19,20). Hence, ruach is used of

I. - GOD, as being invisible.”The Spirit of Jehovah"Is Jehovah Himself, in His manifestation of invisible power.

2 Samuel 23:2. Psalm 139:7 (= Thee). Isaiah 40:13.

II. - THE HOLY SPIRIT : the Third Person of the Trinity.

2 Samuel 23:2. 1Kings 18:12; 22:24. 2Kings 2:16. 2Chronicles 18:23. Nehemiah 9:20,30. Job 26:13; 33:4. Isaiah 40:13; 48:16; 59:19,21; 61:1; 63:10,1-4. Ezekiel 3:12,14 (1 st); 8:3; 11:1,24; 37:1; 43:5. Micah 2:7; 3:8. Zechariah 4:6; 6:8; 7:12. Malachi 2:15.

III. - INVISIBLE DIVINE POWER MANIFESTING ITSELF

In creation. Genesis 1:2. In giving life. Ezekiel 37:14.
In executing judgement-
"blast.”Exodus 15:8. Isaiah 37:7.
"breath.”2Samuel 22:16. 2 Kings 19:7. Job 4:9; 15:30. Psalms 18:15; 33:6. Isaiah 11:4; 30:28.
"spirit.”Isaiah 4:4; 28:6; 34:16; 40:7.

IV. - INVISIBLE "POWER FROM ON HIGH", MANIFESTING ITSELF AS DIVINE POWER in giving spiritual gifts. Spoken of as coming upon, clothing, falling on, and being poured out. Rendered"Spirit", but should be"spirit.”

Genesis 41:38. Exodus 28:3; 31:3; 35:31. Numbers 11:17,25,25,26,29; 24:2; 27:8. Deuteronomy 34:9. Judges 3:10; 6:34; 11:29; 13:25; 14:6,19; 15:14. 1Samuel 10:6,10; 11:6; 16:13,14; 19:20,23. 2Kings 2:9,15. 1Chronicles 12:18; 28:12. 2Chronicles 15:1; 20:14; 24:20. Psalms 51:11,12; 143:10. Proverbs 1:23. Isaiah 11:2,2,2,2; 30:1; 32:15; 42:1,5; 44:3; 59:21; 61:1; 63:11. Ezekiel 2:2; 3:24; 11:5,19; 36:27; 39:29. Daniel 4:8,9,18; 5:11,12,14. Joel 2:28,29. Haggai 2:5. Zechariah 12:10.

V. - THE INVISIBLE PART OF MAN (Psychological). Given by God at man's formation at birth, and returning to God at his death.

"Breath.”Genesis 6:17; 7:15,22. Job 9:18; 12:10; 17:1. Psalms 104:29; 135:17; 146:4. Ecclesiastes 3:19. Jeremiah 10:14; 51:17. Lamentations 4:20. Ezekiel 37:5,6,8,9,10. Habakkuk 2:19. Zechariah 12:1. "spirit.”Genesis 6:3. Numbers 16:22; 27:16. Job 27:3; 34:14. Psalms 31:5; 104:30. Ecclesiastes 3:21,21; 8:8,8; 11:5; 12:7. Isaiah 42:5. "Wind.”Ezekiel 37:9,9.

VI. - THE INVISIBLE CHARACTERISTICS OF MAN; manifesting themselves in states of mind and feeling.

"Breath.” Job 19:17 (= manner).
"Spirit.” Genesis 41:8; 45:27. Exodus 6:9; 35:21. Numbers 5:14,14,30; 14:24. Joshua 5:1. Judges 15:19. 1Samuel 1:15; 30:12. 1Kings 10:5; 21:5. 1Chronicles 5:26,26. 2Chronicles 9:4; 21:16; 36:22. Ezra 1:1,5. Job 6:4; 7:11; 10:12; 15:13; 20:3; 21:4; 32:8,18. Psalms 32:2; 34:18; 51:10,11,12,17. 76:12; 78:8; 142:3; 143:4,7. Proverbs 11:13; 14:29; 15:4,13; 16:2,18,19,32; 17:22,27; 18:14,14; 25:28; 29:23. Ecclesiastes 1:14,17; 2:11,17,26; 4:4,6,16; 6:9; 7:8,8,9; 10:4. Isaiah 19:3,14; 26:9; 29:10,24; 33:11; 38:16; 54:6; 57:15,15,16; 61:3; 65:14; 66:2. Jeremiah 51:11. Ezekiel 13:3. Daniel 7:15. Hosea 4:12; 5:4. Micah 2:11.



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

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"Now this Cool Breeze (Pneuma) is not chilling breeze nor is this a hot breeze but a kind of a cool soothing effects that you feel all around yourself which you have never felt before.”

The Paraclete Shri Mataji
Public Program, Miami, USA—1990
'Facing the wind: Challenges and expectations within pneumatology
"One of the most perplexing moments within the biblical testimony is when Jesus tells his disciples on the evening of his betrayal that they will actually benefit from his absence. Earlier in this section of John's Gospel (a section sometimes labeled the 'Farewell Discourses,' Chapters 14'17), Jesus made the link explicit between 'another Advocate' and 'the Spirit of truth, whom the world cannot receive, because it neither sees [this one] nor knows [this one],' but, according to Jesus, the disciples know this one because this one abides with them, and this one will be in them (John 14:16'18). Later in Chapter 14, Jesus makes much of the same gesture: 'I have said these things to you while I am still with you. But the Advocate, the holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you' (14:25'26; see also 15:26). When discussions of these passages ensue, often they take as their focus the many meanings that can be rendered from the word 'Advocate' or parakletos (sometimes transliterated as 'Paraclete' in English); these possibilities include 'representative,' 'counselor,' and 'comforter.' These exegetical forays, however, do not reckon with the startling claim made by Jesus himself that the disciples would be at an advantage by his leaving. Would the contrasting corollary also hold, namely that the disciples would have been disadvantaged had Jesus remained with them? More to the point: What is the logic at work in this reasoning? What particular advantage does the holy Spirit provide the disciples, one that apparently is unique to the Spirit?' (Castello 2015, 1-2)



"When you get your realization, you start feeling the cool vibrations (Pneuma) flowing from your hands. And these cool vibrations are the indication that the Divine power has started flowing through you. Now, these vibrations that you have are flowing through you like a Cool Breeze (Pneuma) are absolutely genuine, they are much more genuine than genuineness, because human beings always have relative idea of genuineness.”

The Paraclete Shri Mataji
London, UK—16 July 1979
'Pneumatology'in this case the Christian theological sub-discipline devoted to the person and work of the Holy Spirit'is a deeply challenging field. Given the winds of Christian renewal sweeping across the globe today, perhaps no topic merits closer scrutiny and in turn has potential for wider application than this one within the field of Christian dogmatics. Despite this need, however, theologians, pastors, students, and laypeople continue to find themselves confused and frustrated with the topic. Easy, formulaic answers in pneumatology are simply unhelpful as circumstances and challenges unfold. Thoughtful, critical, and deeply earnest Christians continue to find the field puzzling, controversial, and maybe even unsettling. For these and other reasons, this book is needed, and if it can ameliorate this situation to some degree for some of its readers, it would have served its purpose....
This text takes seriously as an orienting concern the words associated with the series of which it is a part. This books aims to be a 'guide' for readers who are genuinely 'perplexed' by the topic of God's Spirit in the field of Christian theology. It is a collection of 'working papers' (especially in its latter chapters) that offers a glimpse into the field with the aim of clarifying some of the most pressing concerns associated with it. Naturally, not all perplexities can be addressed here. Repeatedly, I have found the task of writing on this topic daunting simply because there is so much to clarify and pursue. Quite simply, pneumatology needs much more development than it has traditionally received. As I contemplated what themes to pursue and how to approach them, I found myself gravitating to certain concerns more so than others, and because of this tendency, readers no doubt will find fault with some oversights that would feature in more exhaustive studies. I can only say that among my aims for the work comprehensiveness was not one of them.' (Castelo 2015, xii)

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