The Sermon on the Mount reflects Gnositic Wisdom.

The Uncensored Sermon on the Mount

The Sermon on the Mount is a very interesting document in that it reflects a very unified wisdom that is mostly compatible with the wisdom of the Gnostics and earlier Mystics as well as in agreement with the Eastern teachings. This is found, however, only when the basic words and terms used are those that agree with the early Greek and the common usage of the time.

Religious historians all agree that most of the Greek documents that were used in constructing the New Testament were deliberately edited and altered over the centuries. As an example, modern orthodox Christians delight in the story of the lost sheep_[1] (supposedly a weak lamb) and how the good shepherd left the flock (supposedly in a safe place) and rejoiced in finding the missing sheep after much effort. This story can be compared with the similar story given in the Gospel of Thomas (verse 107) in which the lost sheep is the biggest and the flock is abandoned (probably alone in their grazing ground as was common). The biggest sheep is told that it is the one most cared for (sheep herders would understand this version since the breeding of the flock is of greater importance than losing a few lambs). The sentiment of the latter story can also be compared with other parables such as the parable of the talents in the Twenty-fifth Chapter of Matthew in which the energetic and enterprising individual is rewarded while the one concerned with safety and security loses what he had.

The modern Biblical texts can be easily found to contain two entirely different teachings that correspond to the distinctions between agapao and agape as discussed earlier.

The Sermon on the Mount has a few obvious orthodox additions to it. There are also changes done by the shifting of the original meaning of many of the original Greek terms which is easily demonstrated. The usage of the terms of Heaven and Father, however, require the comprehension of the earlier mystical concepts for full understanding. The earlier clarified definitions can also be shown to be applicable in different teachings of other cultures.

With these changes and corrections, a logical and scientific discourse without religious overtures and dogma can be obtained that is also in agreement with other non-Christian writings of the time.

In general, the Sermon teaches of the Mystic’s battle between the world of desires and the higher world, or the Kingdom of Heaven. Many comparisons are given for the extreme differences between the two worlds and guidelines are given for differentiating between the two. The “how to” teachings are condensed in what is normally considered the “Lord’s Prayer,” however; the “how to” is nearly opposite to what is normally considered to be taught in the modern societies. The Sermon can be found to be one of the world’s clearest expositions on the higher state of consciousness and certainly one of the most beautiful if not poetic. It can be seen to contain absolutely no church or religious dogma.

One important realization in reading the statements of Jesus is that he taught the importance of first mastering the world of Law before attempting to enter into the higher Kingdom. He also taught that the higher Realm is characterized by actions and thoughts that go far beyond the traits found in the world of Law. As an example, when you enter the Kingdom of Heaven, you become integrated into the action at the time such that your ego disappears and you become caught up in the role you are playing. If you are playing the role of being persecuted, then you play the role with full enthusiasm and allow the villain to slap you on both cheeks, force you to carry his soldier’s pack, or burn you at the stake. In this role, there is joy leading to ecstasy with increasing excitement in the role and not pride, insult, ego, or martyrdom. The average reader, however, may confuse being slapped on both cheeks with being in the Kingdom of Heaven and spur others to slap their cheeks to prove adherence to the teachings and hence increase their pride or martyrdom.

Note: Many verses of the Sermon are omitted as being redundant or obviously added by later editing of the original statements. The reader is encouraged to compare the following text with standard translations and if possible to use a Greek dictionary to verify the selected meanings. (Italicized phrases in parentheses are additions for clarity.)

_[1] Matthew 18:12-14.

Chapter Five, Book of Matthew

5:1 Jesus on beholding the large gathering of people (looking only for miracles) retreated to a private spot with his disciples. He spoke to them with inspired words coming as if from on high.

Only his disciples came to him so he was in a private spot. They desired to know more about the Kingdom of Heaven. The statement “He went up into the mountain …and sat” is a mythical allegory for speaking from a higher place, state of consciousness or from inspiration.

5:2 And this is what he taught.

5:3 You will be blessed by entering into the Kingdom of Heaven when you do not attempt to control (your immediate) life or cling to desires.

The King James version of “poor in spirit” comes from ptochos meaning to crouch, or to be powerless and pneuma, meaning to breathe, or spirit of life. The popular translation of “poor in spirit”, has a bad connotation in the modern world, hence the original meaning is better expressed as a negative statement.

5:4 In the Kingdom of Heaven, you will have grief, but with that grief comes both relief and gain.

5:5 Accept life without judgment or resistance and you will gain the (upper) world.

The popular translation is to be meek. The Greek word is praus that is more closely allied with being gentle or non-resistive. The modern concept of being meek is contrary to the original meaning of praus.

5:6 When you find the balance within your life, then you will be filled (with Knowledge and Quickening).

The word dikaiosune is commonly translated as righteousness which has the modern meaning of being or doing good. The original meaning of the word is to be just, equitable or balanced. Therefore when you are without false judgments about yourself and others or you are able to fully see both sides of issues or able to see your self and others in their own inner light, then you will be filled with Life.

5:7 When you find yourself supporting your neighbor, you will find that they will also support you.

Eleemon meaning active compassion is normally translated as being “pure in heart”. Being “pure in heart” has the modern connotation of being superior and aloof and not actively involved in supporting others. The evidence of God is seen in the reciprocal nature of agapao.

5:9 Blessed are you when you can bring peace or unity to your world, for you will be considered to be one with God.

The Bible states it as being children, huios, of God, but huios has the more accurate meaning of having a kinship with.

5:10 When you find others reacting strongly against you, then this, too, is the Kingdom of Heaven.

If you dedicate yourself to improving the world and self, then the next three verses indicate that you are succeeding, since for you to manifest the Kingdom of Heaven, you must find higher powers and this requires an opposing force to stimulate them. There is a counter statement as well, that as many people will love and support you as in verse 7. Do not expect that those who oppose you to be necessarily aware of the opposition as discussed earlier in the text.

5:11 When there are those who would harm you in any way and pervert your teachings and statements, then the inner Spirit is strong.

5:12 When these happen, then rejoice and know that you follow the path of ecstasy trodden by many saints before you.

5:13 You have the potential for changing the earth, but if you ignore the potential, then you indeed find death.

5:14 You have an inner Light and you must reach your summit so that it can shine from there and illuminate the darkness and be seen.

You find Knowledge and the Quickening to manifest it.

5:15 Is this not the same as putting a candle high on a holder so that it illuminates the whole room?

5:16 As you follow your inner Knowledge, people will see your great works and marvel at the inner creative power.

5:17 Do not consider that I oppose the world of law or mammon, but rather that I teach of going beyond.

5:18 The outer laws of society must remain until all can master them and then find the inner power.

5:19 Anyone who breaks or teaches others to break any laws of society is far from the Kingdom of Heaven. Who ever teaches and supports the Laws is opening to the Kingdom of Heaven.

5:20 But for you who wish to enter the Kingdom of Heaven, you must be able to obey every aspect of the required Law even more so than those representing the Laws.

5:21 The Law states that no one may kill and if one does he shall be held accountable in the courts of law.

5:22 But the requirements for those residing in the Kingdom of Heaven are that you may not be angry without cause or perceive foolishness in those close to you or you will find the return to the judgmental state of the lower world. If you view others as closed to the One then you are condemning yourself.

Foolishness is from the Hebrew word raca meaning to be empty. To be “closed to the One” is from the Greek word moros meaning closed off, normally translated as a fool or stupid. Its usage here would seem to imply being empty of the higher force or the One. If you perceive others in your immediate world as being empty of God, then you are in judgment and unable to find union or to react with others as being in your own world. When others can be seen as being a part of the whole then they are playing their role as do you and anger is meaningless unless the role calls for anger (cause). As for instance you do not look upon a snake as being empty or foolish, but rather doing that which was given to it to do.

5:23 If you wish to find peace and union, but have a remembrance that someone was hurt because of your actions, you must first make amends and then find inner peace.

5:24-25 The adversarial statements arising in your mind against others or the outer world must be addressed instantly while you are able to resolve them and before they fester and multiply, leading you to self-condemnation and imprisoning yourself from your own Soul.

5:26 Once you fall into self-condemnation, even the contributory remembrances must be resolved and renounced.

5:27 You have been taught that it is wrong to commit sexual violations,

5:28 But if you mentally satisfy your lust, you have in fact experienced a sexual violation.

As the Two become activated, you can create new worlds within the mind that affect you even though they are not physically manifest. You must avoid creating worlds that limit your mastery of the World of law.

5:29 You must renounce any single observation of the outer world that binds you to self-judgment or else your whole being remains bound to the lower world.

5:30 You must renounce any action that you do or have done that binds you to continual self-judgment or else your whole being remains locked in the lower world.

5:31-32 The Law states that you can be legally separated from your spouse, but you are guilty of breaking the purport of the Law if this is not done solely because the spouse finds bondage to another.

This verse is an example of following the church laws and have little to do with finding the Kingdom of Heaven and are examples of probable additions by some editing monk.

5:33-36 The Law states you must not perjure yourself and that any oath must be properly witnessed and recorded, but you should not give an oath or promise based upon the will of the Divine, nor upon the earth, or any place for they are all the place of the Divine, nor should you swear upon your own will for you cannot even control your own hairs.

This statement elaborates upon the fact that only the Divine controls each step in life. You cannot assume that you can in any instance control the Divine or the world of the Divine and certainly cannot evoke the Divine to verify your statements.

5:37 You will rather simply state your intentions with a yes or a no.

This is the equivalent of giving your word as discussed in Chapter Six of this book.

5:38-39 The Law entitles you to seek an eye for an eye or a tooth for tooth when damaged, but the Kingdom of Heaven requires the acceptance of any action as being essential to your evolution and that you fully support that which is occurring.

This can be compared to playing an imaginary child’s game. If you are playing the victim of the villain in the game, then you must fully become victimized to enrich your role and the game. This verse and the following through 48 teach of allowing yourself to be possessed and controlled by the role you have chosen. There cannot be any judgment nor any attempt to change or control.

5:40 If someone in your upper world has power to take one of your possessions, then you will offer your other possessions.

5:41 If someone asks you to give them the results of your effort, then you will give them more than what they ask to fully comply with the demands of the upper Kingdom.

5:42 Respond fully to the requests of those with you in the upper world and do not resist anything.

5:43 Everyone is taught to love their neighbor and hate their enemy,

5:44 but in the upper world, you will love those who oppose or harm you and support them that speak against you and encourage those who use you to further their own actions even if they disparage you.

This is another method of saying that in the state of agapao, you cannot judge nor see others with any preconceived concepts.

5:45 This is so that you may be as a child responding fully to the game presided over by the inner power of the Father. This inner power is coupled with the same power that provides the setting for the game of life for everyone.

5:46 How can you only love those who love you? Isn’t this what those in the lower World of law desire?

5:47 If you honor and support only your close friends, is this not also a characteristic of the lower world of suffering?

5:48 You must therefore become outwardly as perfect as the Divine power dwelling within you.

Chapter Six, Book of Matthew

6:1-3 When you do charity, don’t let your left hand know what the right hand is doing.

This is what occurs as you give up judgment and simply play your role. It is easy to say later, “I don’t know what came over me”.

6:4 When you do charity in secret, the rewards from the inner power are open and seen.

6:5 Do not (state your desires or) pray in public places as do those in the lower world, for that public response is all of the reward that they will receive.

6:6 When you pray, enter into your lower hidden room (deep in your bowels), and when you have shut the door (to the thoughts of your mind), pray to the One within and the One within that sees in secret shall reward you openly.

The roots of “pray” or proseuchomal in Greek is to move toward (pros) the (source of) wishes or desire euche.The “lower hidden” comes from Kruptos that has the meaning of being hidden, secret or inner. This room from tameion which means dispensary or chamber on the lower floor of a house is within your own self, located in your bowels (your lower floor.

6:7 When you pray, don’t use vain repetitions, as do the unbelievers: for they think that their collective and loud prayers will be heard.

This is obviously a statement against church practices including the group and repetitive recitation of the following verses.

6:8 Do not do as they do (don’t ask for blessings or gifts): because the inner One knows what you need even before you do.

This is Faith. You learn from experience that the things you attempt to control, grasp or change are generally not in your long term interests. The things that you find yourself doing without thought are as if pre-planned from the inner One.

6:9-13 Do this instead:

Revere and honor the Power within our highest center of being.

Let this Power flow forth,

Changing our manifested world to that conceived by the inner Power,

That brings forth even our daily food.

With the Power, judgments, guilt, and remorse disappear,

There is no concern for that which we do or say

As we are led into the Light.

This translation is based upon three critical words. Aphiemi is normally translated as forgive, but means to omit, cover up, or as used herein to disappear. Opheilema, normally translated as debts has a more general meaning of something owed to others. Peirazo, normally rendered as temptation has the fundamental meaning to test or prove that is expressed as judgment above.

6:14 If you can hold to that space where there are no perceived transgressions of others, then you likewise cannot transgress.

In other words, you must find the non-judgmental space found in the upper realm. In this realm all actions are toward the goals of life or toward your dedication of purpose in life. Judgment interferes with the flow of this life.

6:15 However, if you judge and condemn others then you cannot find the inner source.

6:16-18 When you do practices to improve yourself, do not do or modify them for others, but rather only that which is required by the inner power (and need).

6:20-21 Increase that which is in your inner lower heart or heaven, for that place is free from attack of rust and moth and cannot be stolen.

6:22 The world is formed by the manner in which it is viewed. If your vision is clear, then the whole world is crystal clear.

6:23 However, if your view of the world is that it is evil, then your whole world and body is evil. If darkness is found within yourself, then your world is in absolute darkness.

6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. You cannot serve God and mammon.

6:25 Take no thought for your life, what you will eat or drink; nor yet for your body, or what you will wear. Is not the life more than the flesh and the body than its clothes?

6:26 Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet their inner Father feeds them. Are you not much better than they?

6:27 Which of you by taking thought can add even a fraction of an inch to your height?

6:28 And why do you worry about what you should wear? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

6:29 And yet I say unto you, that even Solomon in all his glory was not arrayed like one of these.

6:30 For if the inner power can color the grass of today, can the power not also adorn you in the role to be required? Have faith.

6:31 Therefore, take no thought as to what you will eat, drink, or wear.

6:32 Remember that everyone in the lower realms also has these same needs (that are also met) and that your inner power knows of your needs.

6:33 But first seek the Kingdom of God (the inner Father or the One), and then the balance of the Two; and all these things shall be added unto you.

6:34 Take no thought of tomorrow, for tomorrow will take care of its own needs. Today has sufficient problems of its own (to keep you challenged and evolving).