- 22 Bible verses about Whirlwinds
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- Chariots of Heaven (Chariots of Heaven Saga)
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Truth be told, Mr. Muhammad is the authority on this subject. Muhammad had been taught the true knowledge of these planes by his teacher Master W. Fard Muhammad. Fard Muhammad, which is celebrated on or near February 26 each year. We wonder if President Roosevelt was not taking Mr. Minister Farrakhan has the knowledge of the fulfillment of those prophecies. The sound of Your thunder was in the whirlwind; The lightnings lit up the world; The earth trembled and shook.
As they were going along and talking, behold, there appeared a chariot of fire and horses of fire which separated the two of them. And Elijah went up by a whirlwind to heaven. Scarcely have they been planted, Scarcely have they been sown, Scarcely has their stock taken root in the earth, But He merely blows on them, and they wither, And the storm carries them away like stubble.
When your dread comes like a storm And your calamity comes like a whirlwind, When distress and anguish come upon you. Its arrows are sharp and all its bows are bent; The hoofs of its horses seem like flint and its chariot wheels like a whirlwind. The oracle concerning the wilderness of the sea As windstorms in the Negev sweep on, It comes from the wilderness, from a terrifying land.
The wind wraps them in its wings, And they will be ashamed because of their sacrifices. For they sow the wind And they reap the whirlwind The standing grain has no heads; It yields no grain. Should it yield, strangers would swallow it up. Before your pots can feel the fire of thorns He will sweep them away with a whirlwind, the green and the burning alike.
As I looked, behold, a storm wind was coming from the north, a great cloud with fire flashing forth continually and a bright light around it, and in its midst something like glowing metal in the midst of the fire. But whoso is possessed of a discriminating intellect and a restrained mind, and is ever pure, attains that goal from which he is not born again. Since the mind is ruler of these five elements, in the matter of absorbing or bringing them forth, the mind itself is the individual self.
The mind always presides over the great elements. The mind yokes the senses as a charioteer yokes good horses. That individual self, mounting the chariot to which big horses are yoked, and in which the understanding is the drag, drives about on all sides the great chariot which is pervaded by the Brahman, has the group of the senses yoked to it , has the mind for a charioteer, and the understanding for a drag. That learned and talented person verily, who always understands thus the chariot pervaded by the Brahman, comes not by delusion in the midst of all entities.
Theosis In Greek and other ancient religions, the idea of theosis , that a person might become a god or godlike, was common. Theosis still figures prominently in Eastern Christianity, but in Western Christianity it gets little attention. For many Americans and Europeans, Christianity is too often only an ethical system.
22 Bible verses about Whirlwinds
It's small wonder, then, so many flock to the New Age and Eastern religions, which cater to peoples' natural interest in theosis. Plato's philosophy contains a theory and method for the soul's theosis. For example, in the dialogue, Theaetetus b , he writes: We ought to fly away from earth to heaven as quickly as we can; and to fly away is to become like God, as far as this is possible; and to become like him, is to become holy, just, and wise. Jowett, ; Vol. Embodiment I n all three of the cases mentioned above -- theosis , contemplative ascent, and what has been termed recollection -- there are more exalted states alternating with fallen states.
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All three may be seen to correspond to the soul rising up on wings, striving for the divine vision or a heavenly banquet, but falling and becoming incarnated, encapsulated in a body. This brings us to one of the most intriguing parts of the Phaedrus chariot allegory.
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There, the soul chariot falls, either because of mishandling of the horses inability to control the appetites or desires; ethical or mental failing , or because of forgetfulness not remembering ones true nature and the divine Forms, etc. What's especially interesting, and presumably significant, is that Plato is very specific at this point. He might have simply said, "then the soul becomes embodied, where it awaits the regrowth of wings" and left it at that. Instead he details nine!
Further, the details concerning the multiple lives required before the soul may regain wings are specific and somewhat complex. One might suppose, then, that Plato had something specific in mind in giving so much detail.source url
Chariots of Heaven (Chariots of Heaven Saga)
And even he didn't, we could justify interpreting them on the grounds that they carry unconscious meaning -- just as one may interpret the unconscious content of dream images. The details are not to be glossed over, in any case. I would interpret this section's basic meaning as follows. Life, whether seen at the level of salvatory theosis, contemplative ascent, or attainment of psychological composure, is characterized by periods of growth and periods of apparent setbacks. In the latter case, ones goal is clearly to get back 'on track' as quickly as possible. That, however, is often obstructed by a tendency to forget or lose sight of the previous exalted states or revelations.
Once off the path, one is in serious danger of forgetting oneself, ones mission, goal, and destiny. This is why falling off the path is so dangerous in the first place -- the next step is more often likely to be one further away from the path than back towards it. This progressive aspect is represented by the successive lives in the chariot allegory.
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It isn't just a matter of the soul falling and incarnating, and then growing new wings. The initial fall may be to varying degrees. And after the first incarnation, more are required. Following each is a judgment, with reward or punishment; then there is selection of a new life, determined partly by choice and partly by lots; this is like how, in life, ones next state of mind is partly determined by ones current state and partly by the exigencies of circumstance. Here is why it's so important to become a philosopher, or else a lover of Beauty, whenever possible. At this highest level of 'embodiment' we remain in a position most favorable both 1 for the regrowth of the soul's wings, and 2 for choosing another propitious embodiment, should that be required.
Having a philosophic, loving, or creative attitude now is the surest way to re-attain a desired exalted winged, unembodied state, or, if not, to at least remain in a superior embodied state in the future. Categories of Embodiment With these considerations in mind, we shall examine the specific kinds of embodiment mentioned in d-e. Against a possible charge of overinterpretation we may note the following. We have here with an ancient myth here -- at least years old and perhaps much older.
The works of Joseph Campbell and Carl Jung have established beyond much doubt that ancient myths carry important psychological meanings. They were formulated in the first place, and have endured over centuries, by virtue of resonance and relevance to personal psychological experience. They can be understood as a means of cultural expression of important psychological and philosophical matters. In the case of Greek myths, especially, such meanings may have been expressed in myths not just unconsciously, but perhaps also with conscious awareness and intent.
The question, then, is not so much whether there is psychological meaning here, but whether we can find the correct meaning. With mythos of such fundamental significance, we should recognize the possibility multiple meanings. An apt analogy is found in St..
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Augustine's words concerning the "true" level at which to interpret the Creation story of Genesis : Thus, when one says, "Moses meant Genesis as I interpret it," and another, "No-- he meant it as I see it", I believe I am more faithful to say: "Why not, rather, that both be true? And if a third or fourth, or if one finds some yet different truth, why not believe that Moses, through whom one God has tempered the Holy Scriptures to the senses of many different people, saw all these?
We shall here, however, be primarily focused on the level of immediate psychological experience --a fall from a state we've termed recollection. This psychological experience is, in a sense, a common denominator and also the most direct manifestation of a fall from the progress in theosis, or from contemplative ascent. Rather than risk defeating the purpose of the poetic imagery, which, as we suggest, is allegorically expressed precisely because it exceeds simple logical presentation, we'll consider only the most general principles.
With these the reader may then derive more specific meanings best suited to his or her own situation.