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Begonnen zu der Zeit meines ersten deutlichen Weckrufs, ber den Zeitpunkt meiner ersten Berhrung mit Elatasin - der Energie der Elohim, bis zum heutigen Tag. Es beschreibt, wie sehr sich mein gesamtes Leben seither verndert hat, durch welche Lernaufgaben ich zu gehen hatte, welche inneren Kmpfe ich mit mir fhrte, und wie schwierig das oft fr mich war. Jedoch auch, welche Hilfe ich bekommen habe, und wie viel von dieser Hilfe es mir leichter machte, so dass ich es letztendlich schaffte.

Fr mich selbst war das Schreiben dieses Buches eine spannende Erfahrung, die mir dabei half, mein bisheriges Leben in der Rckschau zu betrachten, jedoch mit den Erkenntnissen von heute darauf zu schauen. The same word may be translated, for instance, as "name," "light," "sound," or "experience. Jesus showed a mastery of this use of transformative language, which survives even through inadequate translations. This body resonance was another layer of meaning for the hearers of Jesus' words and for the native Middle Eastern mystic.

In fact, this writer finds similarities between some of the most important words used by Jesus and words used in native Middle Eastern chants for thousands of years before his time. The majority of this volume considers the lines of the Lord's Prayer in Aramaic.

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This cleansing prayer helps us remember what is important in life and contains the central themes in Jesus' sayings. These themes portray a cycle of renewal revealing a spiral journey through stages like those 3 presented by the "four paths" of creation spirituality: the paths of original blessing, letting go, breakthrough, and compassion.

First, each line of the prayer is rendered according to the root meaning of the words, but from several different points of view, as indicated above. Second, textual notes are given so that the reader may begin to understand the richness of the Aramaic roots and make his or her own connections or alternate translations the metaphorical level. Third, I have added open-ended meditations or body prayers, which point toward an experience of the words of Jesus in one s body and life.

These body prayers encourage one to participate in the sound and feeling of the words as well as their intellectual or metaphorical meaning.

This is the mystical or universal level of interpretation. There are no longer any "secrets" that are not already in plain view for those who can understand them. I feel that the need of the earth is so great that we must do everything helpful to reestablish harmony with all creation. Following the Lord's Prayer, I have included versions of the Beatitudes-a rich source of Jesus' teaching but often confusing to the reader in present translation.


These and the other sayings from the Gospels that follow show that including the mystical level of translation clears up a number of difficulties. I have also provided for comparison parallel renderings for each section from the King James Version. In most cases where there is not outright mistranslation , these versions are not wrong, but so limited in expression that they have proved misleading.

I do not believe that any of the more modern versions are substantially better; in each case where the Greek text has been taken as a source, translations have spawned theological concepts that are foreign to Aramaic thinking as well as, I believe, the thinking of Jesus himself.

Gwilliam and issued by the Clarendon Press in This version is available through the United Bible Societies. Still other primarily Eastern scholars maintain that all of the Gospels were originally written in Aramaic, since they were all intended for either Jewish or Gentile but still Aramaic-speaking listeners. For further information, the reader may refer to the resource list at the end of this book. As Dr.

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George M. Lamsa, the pioneering Aramaic scholar of the s, has pointed out in his Holy Bible from Ancient Eastern Manuscripts , the church of the East regards the Peshitta as the oldest and most authoritative version of the Bible.

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Peshitta means "simple," "sincere," or "true. As Lamsa points out in his Nezv Testament Origin, there is much internal evidence to prove this. Most of the idiomatic confusions in the parables of Jesus are instantly cleared up when looked at from the Aramaic point of view. These confusions arose when translators worked from Latin versions of Greek versions that themselves misunderstood the Aramaic.

In all the religions of humankind, the sacred teachings have always been written down in the language of the founder. There is no question that Jesus and his followers spoke Aramaic. The gospel was written first for the Jews and the "lost sheep of the house of Israel," who were also Aramaic speakers. The theory that Jesus' 5 teaching was first recorded in Greek was undoubtedly prompted by anti-Semitism-Prior to the British occupation of India and Egypt, the Western world knew hardly anything about the East. Almost everything which was written in Germany, England and America relative to Eastern Christianity was conjectural or biased.

Further, the prejudice toward Greek versions of the Gospels as most authoritative" recapitulates the general ignorance of and prejudice against native peoples and their cultures on the part of "civilized man" for hundreds of years. Most Western schools, however, still teach that real culture began with the Greeks," a fact largely discredited by the archaeological and anthropological findings of recent decades.

Some schools of Sufism claim to be among the inheritors of this native Middle Eastern tradition, which precedes even the Egyptian mystery schools.

Those interested in further researches in the Aramaic language are referred to the works of Dr. Lamsa and those of his student and scholarly heir. Rocco A. In particular, I am indebted to Dr. Errico for his warm help and referral to Aramaic language resources as well as the published Peshitta edition he has used in his studies. My inspiration was Samuel L. Lewis, a scholar and mystic schooled in Kaballah Jewish mysticism as well as Christianity, Sufism, Buddhism, and Hinduism.

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My innovation beyond the work of Drs. Lamsa and Errico has been into the realm of the mystical expression of Jesus, the third level, particularly as it is found in the Aramaic roots of his words. This science points to states of meditation and awareness that must be experienced, not just studied intellectually. In this work, therefore, I have approached Jesus' words as a translator, poet, student, and teacher of native mysticism, rather than as a theologian. These translations are my own, and the reader is free to call them versions or commentaries if this helps to assimilate them.

The effect of the "mystical" is not to mystify, but to return us to a better relationship with the cosmos, which is the heritage of all native traditions. D'Olivet includes many cross-references to other Middle Eastern languages. Because there is as yet no complete Aramaic- English dictionary, one must search for additional help in various Syriac lexicons and keys to the Peshitta.

All the major contemporary traditions of the Middle East — Jewish, Christian, and Islamic —stem from the same source, the same earth, and probably the same language. All originally called God either El or Al , which means "That," "the One," or "that One which expresses itself uniquely through all things.

The poetic form of most of my English versions is the 'dong line" used in the verse of Walt Whitman and William Blake. In this regard, I am indebted to the suggestion of American poet Robert Bly, who pointed out this form's sonorous, rolling qualities, similar to the tones of the King James version of the Bible. In addition, I have included an approximate transliteration of the Aramaic characters into English so that readers may sound out the original and feel its tempo, rhythm, and vibration as part of their own body prayer.

Allowing for the fact that several dialects of Aramaic exist and that this book is intended for nonscholars, I have sacrificed some accuracy in the transliteration in order to use regular English characters rather than linguistic symbols. Interested scholars may refer to the reference list at the end of this book for resources on learning to read the Aramaic characters or for recordings of them being read and sung.

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As I have indicated, there may be many "literal" versions of the same passage in Aramaic. Regarding the second question, I believe that inspiration is as available today as it was in the time of King James —and available in the living experience of those who have followed in the footsteps of Jesus. Jesus was neither a scholar nor a theologian; his words ring across the ages, even in limited translation, and strike at the heart of our dilemmas and questions.

From this work, I hope and pray that many "inspired translations" may occur—in both the transformed words and the actions of those who confront the Cosmic Christ through the words of the Aramaic Jesus. O Abwoon d'bwashmaya Nethqadash shmakh Teytey malkuthakh Nehwey tzevyanach aykanna d'bwashmaya aph b'arha. Hawvlan lachma d'sunqanan yaomana.

Washboqlan khaubayn wakhtahayn aykana daph khnan shbwoqan l'khayyabayn. Wela tahlan l'nesyuna Ela patzan min bisha. Metol dilakhie malkutha wahayla wateshbukhta l'ahlam almin. Thy kingdom come.