n this section, we will apply the principle of the Paradigm of Christ to the Sermon on the Mount. The aim of this section is to show how the words of Jesus actually indicate life’s integration and the major causes of the interruption of this integration, showing the contrast between the self-conscious and the unconscious elements, and help us to understand the various aspects of this integration. The diagram, the Paradigm of Christ enables us to understand clearly how the words of Jesus can help us achieve life’s integration.
The teachings that deal with the transformation of life’s impulses can be classified into two patterns. One is the commandments that direct our impulses from the self-conscious active to the unconscious passive, from Pride and Resistance to Innocence and Acceptance, which is called the primary axis. The other is from the self-conscious passive to the unconscious active, from Pleasure and Escape to Belief and Dominance, called the secondary axis.
Adding the concise indicators; (Primary) (the transformation through the primary axis), and (Secondary) (the transformation through the secondary axis) and some comments, we will show how the teachings of Jesus indicate life’s integration in accordance with the Paradigm.
1Seeing the crowds, he went up on the mountain, and when he sat down his disciples came to him.2And he opened his mouth and taught them, saying:
5-1 The mountain in this case is not a literal mountain. It represents the depth of the unconscious. The disciples represent the awakened mind ready to perceive the truth behind the words of Jesus.
3"Blessed are the poor in spirit, for theirs is the kingdom of heaven. (both)
This first teaching is a summary of all the following teachings. Poor is the key word here. Poor represents a shrinking of the inflated ego. By integrating the active and passive sides of the psyche (see the diagram) we are able to control ego-centric impulses. This spiritual training is characterised by detachment and progresion as seen at the bottom of the diagram. This constitutes one aspect of the kingdom of heaven.
4"Blessed are those who mourn, for they shall be comforted. (Primary)
Usually we deny our feelings of grief but paradoxically when we fully experience the state of mourning, our grief abates. If our mind is innocent, joy and grief are experienced and accepted without undue attachment to the emotion themselves. While in the ego-expansive state, before the conversion experience, we tend to reject negative feelings and maintain an inflexible state of mind. (See attachment and stagnation at the top of the diagram.) cf. `We piped to you, and you did not dance; we wailed, and you did not mourn.` (Matthew 11:17) This message is aimed at those who are in the state represented by the first generation (the first temoral zone).
5"Blessed are the meek, for they shall inherit the earth. (Primary)
6"Blessed are those who hunger and thirst for righteousness, for they shall be satisfied. (Secondary)
7"Blessed are the merciful, for they shall obtain mercy. (Primary)
8"Blessed are the pure in heart, for they shall see God. (Primary)
9"Blessed are the peacemakers, for they shall be called sons of God. (Both)
Actual peace can only be obtained by using both active and passive characteristics as shown in the diagram. A peacemaker is flexible and has, at his disposal, resolute strength (Dominance) as well as gentle love (Acceptance). Such qualities exclude the invasion of evil.
10"Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. (Secondary)
11"Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely on my account. 12Rejoice and be glad, for your reward is great in heaven, for so men persecuted the prophets who were before you.
A seeker of the truth, although he may have a right understanding, is, at first, still weak in spirit, . His vulnerability allows him to be persecuted easily. At this stage, his will to actualize righteousness may be distorted by the persecution itself.
(Prophets are persons who understand the Ultimate Reality and has an ability to speak of the truth.)
The teachings that include ‘shall’ are eschatological. They will occur in the future during the third temporal zone. Most of the sayings in Beatitude belong to this type. These are not mere commandments. Instead they encourage us to habituate such attitudes so that the rewards mentioned in the second part of each saying can come to fruition at the end of the world (the latter section of the third temporal zone).
13"You are the salt of the earth; but if salt has lost its taste, how shall its saltness be restored? It is no longer good for anything except to be thrown out and trodden under foot by men. (Secondary)
This is a clear indication from 'loose and easy' to 'resolute and patience' in the diagram.
14"You are the light of the world. A city set on a hill cannot be hid. 15Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house. 16Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven. (Both)
Realized integrated body accompanies wisdom.
17"Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfill them. 18For truly, I say to you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished. 19Whoever then relaxes one of the least of these commandments and teaches men so, shall be called least in the kingdom of heaven; but he who does them and teaches them shall be called great in the kingdom of heaven.
This does not refer to the laws of the Judaic tradition but the law towards the Good, towards the integration of being. The relaxation of the law means the encouragement towards 'loose and easy' and/or 'arrogant and haughty'.
20For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.
Righteousness that encourages the smooth flow of life ('detachment and progression') must surpass perverted righteousness that hinders the flow of life. A person who has been conquered by perverted righteousness is apt to be involved in the persecution of others and/or self-blame. The force of evil makes us believe that we are sinful and leaves us in the state of 'anxiety and fetters', as shown in the diagram. Since we must believe that we are innocent, the function of atonement works here.
21"You have heard that it was said to the men of old, 'You shall not kill; and whoever kills shall be liable to judgment.' 22But I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council, and whoever says, 'You fool!' shall be liable to the hell of fire. 23So if you are offering your gift at the altar, and there remember that your brother has something against you,24leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift. 25Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison; 26truly, I say to you, you will never get out till you have paid the last penny. (Primary)
When our ego is too proud, we tend to hurt other's pride, inviting trouble. Humbleness and forgiveness are the keys to avoiding such problems.
27"You have heard that it was said, 'You shall not commit adultery.' 28But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. 29If your right eye causes you to sin, pluck it out and throw it away; it is better that you lose one of your members than that your whole body be thrown into hell. 30And if your right hand causes you to sin, cut it off and throw it away; it is better that you lose one of your members than that your whole body go into hell. 31"It was also said, 'Whoever divorces his wife, let him give her a certificate of divorce.' 32But I say to you that every one who divorces his wife, except on the ground of unchastity, makes her an adulteress; and whoever marries a divorced woman commits adultery. (Secondary)
Passages 27-30 are a typical example of the transformation from 'loose' to 'resolute'.(cf. the salt of the earth)
33"Again you have heard that it was said to the men of old, 'You shall not swear falsely, but shall perform to the Lord what you have sworn.' 34But I say to you, Do not swear at all, either by heaven, for it is the throne of God, 35or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36And do not swear by your head, for you cannot make one hair white or black. 37Let what you say be simply 'Yes' or 'No'; anything more than this comes from evil. (Primary)
The quality of innocence, when it is dominant, negates the motivation to swear.
Swearing here is a discriminative function of intellect, which fall short of ego's direct identity with the Ground of Being.
In the state of innocence, ego, the Self and the Ground of Being are potentially one.
(Compare Matthew 11:25At that time Jesus declared, "I thank thee, Father, Lord of heaven and earth, that thou hast hidden these thingsfrom the wise and understanding and revealed them to babes; 26 yeah, Father, for such was thy gracious will.")
38"You have heard that it was said, 'An eye for an eye and a tooth for a tooth.' 39But I say to you, Do not resist one who is evil. But if any one strikes you on the right cheek, turn to him the other also; 40and if any one would sue you and take your coat, let him have your cloak as well; 41and if any one forces you to go one mile, go with him two miles. 42Give to him who begs from you, and do not refuse him who would borrow from you. (Primary)
This is a case of Resistance versus Acceptance as shown in the diagram.
If you try to resist other's egoistic impulses, their negative energy will increase. But if you accept other's impulses, their negative energy will diminish.
43"You have heard that it was said, 'You shall love your neighbor and hate your enemy.' 44But I say to you, Love your enemies and pray for those who persecute you, 45so that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. 46For if you love those who love you, what reward have you? Do not even the tax collectors do the same? 47And if you salute only your brethren, what more are you doing than others? Do not even the Gentiles do the same? 48You, therefore, must be perfect, as your heavenly Father is perfect. (both)
The type of love mentioned here is a detached love (divine love) as opposed to an attached love (possesive love), which leads to stagnation.
In a confrontation with an enemy, we should use both passive will (Acceptance), and active will (Resolution). In this case, such a volitional attitude is love. This results in autonomy of will (Life), while loving your enemy returns him to God.
;Matt.6 1 "Beware of practicing your piety before men in order to be seen by them; for then you will have no reward from your Father who is in heaven. 2 "Thus, when you give alms, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by men. Truly, I say to you, they have received their reward. 3 But when you give alms, do not let your left hand know what your right hand is doing, 4 so that your alms may be in secret; and your Father who sees in secret will reward you.
Since nothing is literal in the gospel, alms is a metaphor for spiritual knowledge. This passage deals with how someone who possesses spiritual knowkdge may impart this knowledge to seekers of truth. A person who gives spiritual knowledge should not be too proud. This will activate resistance in the seeker and the transmission of knowledge will fail. Maintaining innocence is the key.
5 "And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at the street corners, that they may be seen by men. Truly, I say to you, they have received their reward. 6 But when you pray, go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret will reward you. 7 "And in praying do not heap up empty phrases as the Gentiles do; for they think that they will be heard for their many words. 8 Do not be like them, for your Father knows what you need before you ask him.
There are two kinds of prayer mentioned. One is the self-centered wish disconnected from the ground of being. Even in the midst of prayer hypocrites are proud instead of humble. When their attitude change towards the unconscious, their prayers are identified with the will of God.
9 Pray then like this: Our Father who art in heaven, Hallowed be thy name.
10 Thy kingdom come. Thy will be done, On earth as it is in heaven.
11Give us this day our daily bread; 12 And forgive us our debts, As we also have forgiven our debtors; 13 And lead us not into temptation, But deliver us from evil.
14 For if you forgive men their trespasses, your heavenly Father also will forgive you;
15 but if you do not forgive men their trespasses, neither will your Father forgive your trespasses. (Both)
We are longing for the actualization of the will of God. This is realized through the integration of mind. However, the autonomous movement of life necessarily leads us to the point of division. There, our state of consciousness changes. Negative characteristics of mind such as blame and hatred tend to surface.We may remember trespasses against us. If we do not forgive those who tresspass against us, our impulses towards the self-conscious remain. Consequently we cannot achieve a united state of mind. How to minimize the intention towards the self-conscious and strengthen the intention towards the unconscious is the theme.
16 "And when you fast, do not look dismal, like the hypocrites, for they disfigure their faces that their fasting may be seen by men. Truly, I say to you, they have received their reward. 17 But when you fast, anoint your head and wash your face,
18 that your fasting may not be seen by men but by your Father who is in secret; and your Father who sees in secret will reward you.
There are two forms of fasting mentioned in the Gospel. These are oppression of desire (look dismal, like the hypocrites) and energy conversion (anoint your head and wash your face). Energy conversion is the transformation of mind into creative, moral energy. Denying desire does not result in energy conversion. There is no reward for this.
The first half of chapter 6 refers to religious activities; alms, prayer, and fasting. It indicates our actions may tend to include some vanity caused by pride. (Primary) We can transform such activities to more universal actions: alms as service to others (especially transmitting the knowledge of truth), prayer as intention to identify our will with that of God, fasting as accomplishing duty with converted energy.
19 "Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, 20 but lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. 21 For where your treasure is, there will your heart be also. 22 "The eye is the lamp of the body. So, if your eye is sound, your whole body will be full of light; 23 but if your eye is not sound, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness! 24 "No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon.
Treasures here refers to spiritual knowledge. We have earthly knowledge on the one hand, and prophetic knowledge on the other. Prophetic knowledge is the knowledge of life in a metaphysical sense. A thief cannot steal what knowledge he does not comprehend.
The eye is the agent that penetrates the truth. If this agent, the awakened reason, functions well, one can receive and organize prophetic knowledge. If it does not, one cannot see the truth.
Serving mammon means dedicating oneself to earthly concerns which causes inflation of ego. This leads our spirit to the upper region of the diagram.
25 "Therefore I tell you, do not be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on. Is not life more than food, and the body more than clothing? 26 Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? 27 And which of you by being anxious can add one cubit to his span of life? 28 And why are you anxious about clothing? Consider the lilies of the field, how they grow; they neither toil nor spin; 29 yet I tell you, even Solomon in all his glory was not arrayed like one of these. 30 But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O men of little faith? 31 Therefore do not be anxious, saying, `What shall we eat?' or `What shall we drink?' or `What shall we wear?' 32 For the Gentiles seek all these things; and your heavenly Father knows that you need them all. 33 But seek first his kingdom and his righteousness, and all these things shall be yours as well. 34 "Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day's own trouble be sufficient for the day.
'Eating', 'drinking', and 'wearing' are interrelated. 'Eating' and 'drinking' mean attaining spiritual knowledge and/or experience, especially of a philosophical nature. 'What you shall put on' refers to any act of creative expression: philosophy, literature, art, etc.. Life is more than spiritual knowledge. Body, something that you can express, is more than what is contained in written philosophies.
The birds of the air represent followers who have no intention of attaining spiritual knowledge. The lilies of the field represent popular philosophies and/or temporary teachings. Solomon is also a metaphor of spiritual wisdom. But at the same time Solomon here is just Solomon. He used his innate wisdom without depending on extra philosophical knowledge.
Be satisfied with your self understanding and actualize what you need to actualize in accordance with your right knowledge.
Matt.7 1 "Judge not, that you be not judged. 2 For with the judgment you pronounce you will be judged, and the measure you give will be the measure you get. 3 Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, `Let me take the speck out of your eye,' when there is the log in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye. (Primary)
This is an another typical case of the transformation of attitude from blame and hatred (Pride) to forgiveness and love (Innocence).
Judgment in this case refers to an indication of guilt only. In other words, it is a negation of your brother's existence. Since no one wants to be negated, your brother will react with 'Resistence' or 'Escape'. In the case of Resistance you are also judged.
To be judgmental is a characteristic of the self-conscious dislocation. In this state one tends to follow the logic of evil, ie. to negate, to kill, to make extinct, to bring about the complete negation of life.
If you approach your brother with 'love' and 'forgiveness' instead of 'blame' and 'hatred', your brother can 'accept' it. In this case your intention is in accordance with the will of God. You are following the logic of God, ie. to allow your brother to live, to affirm your brother, to bring about the complete affirmation of all life. By following the logic of God you will find the solution.
6 "Do not give dogs what is holy; and do not throw your pearls before swine, lest they trample them under foot and turn to attack you.
If you are already a disciple of Jesus, someone who has an awakened mind and the ability to perceive the principle of life, you may attempt to redeem noumenal Jews’ souls. At first, they minds are innocent towards the worker, but the people who seriously searching the truth of humanity are also proud ones. The situation will easily change.
If the listeners are humble and innocent the words of truth (what is holy and the pearls) can be transmitted. Although the process of transformation may take longer, they can acquire the necessary knowledge quickly. All the words illuminate for the knowledge for transformation. If the listeners become foolish with pride, the words will not reach them with illumination and since they can no longer appriciate the words, they may resist(trample them under foot and turn to attack you).
Once your listener becomes self-consciously distorted because of his or her pride, you should no longer give him the knowledge of transformation privately. On such occasion, your client may set up the situation that you must ask him to listen to your speech. Even a man of good quality becomes fool if it is not the right time to acquire the knowledge. But just give up your work to redeem other’s soul.(cf. Matthew10:16 I send you out as sheep in the midst of wolves; so be wise as serpents and innocent as doves. 10:14 If anyone will not receive you or listen to your words, shake off the dust from your feet as you leave that house or town.) So the verse 7:6 assumes that the disciple of Jesus is already enlightened and have some knowledge of integration.
7 "Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. 8 For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened. 9 Or what man of you, if his son asks him for bread, will give him a stone? 10 Or if he asks for a fish, will give him a serpent? 11 If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!
12 So whatever you wish that men would do to you, do so to them; for this is the law and the prophets.
What we really wish to have is the detached love, which will allow our smooth development of life and make our spirit integrate. We should relate to others by encouraging other’s life.
13 "Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. 14 For the gate is narrow and the way is hard, that leads to life, and those who find it are few.
We must try to grasp the meaning behind the line; the reality behind the parables and metaphors, and follow in accordance with what it indicates.
15 "Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves. 16 You will know them by their fruits. Are grapes gathered from thorns, or figs from thistles? 17 So, every sound tree bears good fruit, but the bad tree bears evil fruit. 18 A sound tree cannot bear evil fruit, nor can a bad tree bear good fruit.
19 Every tree that does not bear good fruit is cut down and thrown into the fire. 20 Thus you will know them by their fruits.
The gospel is very sensitive to the cause that makes our seeking the truth impossible and interrupt the formation of the integration. It is the deception by the false prophecy. Nearly the end of this long discourse of the sermon on the Mount, Jesus takes up the problem of false prophecy. But for the one who already grasped what the integration is, it is distinguishable for the false prophet’s speech does not carry the outcome of the code of truth. If the teaching is along the truth, even if it belongs to other traditions than Christian revelation, it is not false prophecy. (cf. Mark 9:40 For he that is not against us is for us.) From the standpoint of the gospel as a whole, the question of false prophecy against achieving the integration is significant. The section that describes the end of the world also deals with the emergence of false prophets trying to deceive the chosen. It must be a necessary phenomenon when the spiritual transformation proceeds to a certain stage.
21 "Not every one who says to me, `Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven. 22 On that day many will say to me, `Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?' 23 And then will I declare to them, `I never knew you; depart from me, you evildoers.'
24 "Every one then who hears these words of mine and does them will be like a wise man who built his house upon the rock; 25 and the rain fell, and the floods came, and the winds blew and beat upon that house, but it did not fall, because it had been founded on the rock.26 And every one who hears these words of mine and does not do them will be like a foolish man who built his house upon the sand; 27 and the rain fell, and the floods came, and the winds blew and beat against that house, and it fell; and great was the fall of it."
28 And when Jesus finished these sayings, the crowds were astonished at his teaching, 29 for he taught them as one who had authority, and not as their scribes.
The words of Jesus in the Sermon on the Mount, especially the first half, encourage the conversion of one's attitude toward the unconscious. If we make an effort to habituate life's integration by following the words of Jesus, handling both volitions of the active and the passive towards the unconscious, the personality conversion will be gradually accomplished. Faith in the gospel requires incessant intentional conversion towards life's integration. It is only through this that we can gain access to the Ultimate Reality or God.
(The law of Jesus is Love (the Good) that encourages the function of life. It is the smooth development of life towards the actualization of the Good.)
Therefore, to encourage it is called great, and to discourage it is called the least in the kingdom of heaven.
the first modification June9
the second modification June16