# Self-Knowledge and God-Knowledge II

## GA 90b — 2 December 1905, Cologne

### XXX. The Sermon on the Mount

The Sermon on the Mount is usually not appreciated in its full depth because many people understand it to be a sermon that the Lord is said to have preached to the people. But in reality it is not addressed to the people, but “spoken on the mountain”. This means: in the intimate sanctuary, where the secrets of religion are shared.

With the people, Jesus speaks in parables, but when he is alone with his disciples, he explains many things to them. “On the mountain means in the mystery”. The most important teaching “on the mountain is that which is called the ‘transfiguration’. There Jesus talks to his disciples about reincarnation. He tells them: John the Baptist is Elijah, they just did not recognize him. There on the mount of transfiguration, time and space were overcome for the disciples James, Peter and John; they saw beings who were no longer incarnated: Moses and Elijah. “Eb means the goal, the path. ”Moses means the truth; in the middle is Christ - the life. So the disciples saw before them: the path, the truth and the life.

When reading this scene, we find that the disciples speak a significant word. In the path of discipleship, three stages are distinguished. The first stage is that of the homeless man, the second stage is that on which man builds “huts” in the spiritual world. The disciples were at this stage at that time, so they said: “Here let us build huts.

Jesus had taken the three disciples, who were on the second level of fellowship, with him into the mystery. Everything that is spoken “on the mountain” means that we are dealing with an intimate revelation to the disciples. It says:

> When Jesus saw the crowds, he went up the mountain, and his disciples came to him. [Matt. 5:1]

Even if we understand this sentence only literally, we can see that it is not a sermon to the people. He went away with his disciples. We are therefore dealing with an intimate teaching that is only to be spoken before the familiar disciples. These are then in turn to teach the others who are outside.

The Sermon on the Mount speaks of two worlds. From this we can learn how the sensual and the supersensual relate to each other. Man must first slowly and carefully get used to judging things when entering other worlds. In the astral world, everything appears as a mirror image, even with numbers. For example, 364 is 463 in the astral world. What happens in a certain direction here in the world appears in the astral world as a mirror image. People who develop clairvoyance through pathological conditions tell of terrible animals that pounce on them. These are the lower passions of man; they appear in the astral world in the mirror image. What comes from man comes back to him in the astral. The passions come towards him as figures from outside. This is an example of how the inner self appears in the mirror image when we perceive it in the higher world. Every thing, everything here in the sensual world, has a real mirror image in the supersensible world. The very first sentence of the Sermon on the Mount points this out. We must bear in mind that language is more spiritual than we think.

The word 'blessed' is related to the word 'soul'. This is also the case in Greek. 'To be blessed' means to bring the soul to full development. Just as 'holy' is related to the words 'whole', 'healthy' and 'pure'. The Holy Spirit is the healthy Spirit, who is completely pure. Blessed is he who has developed his soul, who has ascended to the supersensible. Bit by bit, the Lord explains to his disciples how they become blessed, how they ascend.

The first Beatitude says:

> Blessed are they that mourn, and weep, and make themselves clean; they shall have joy of God. [Matthew 5, 3]

That means that the Kingdom of Heaven is within themselves. This is the profound connection between the material and supersensible worlds. Those who long for the spirit will find the reflection of their striving within themselves, the Kingdoms of Heaven. This is the natural connection between our striving and the reflection, the Kingdoms of Heaven. Nothing can happen in the sensual world that does not have its counterpart in the supersensible world. If we disdain the spirit, the spirit flees. If we strive for the spirit, the reflection flows towards us. Thus Christ always explains the connections to his disciples.

> Blessed are they that mourn: for they shall be comforted [Matthew 5:4]
> Blessed are the meek: for they shall inherit the earth [Matthew 5:5]

Those who have not developed within themselves what is called meekness, who are irascible, cannot have the necessary counter-image, namely the kingdom of the earth, for themselves. One should not try to enter the kingdom of heaven without first having redeemed the kingdom of the earth and then bringing it with one into the kingdom of heaven. We are here on earth to redeem and deify everything that is on earth. Just as the bee flies over the fields, collecting honey from the flowers and carrying it into the beehive, so the soul flies over the world to gather experiences and bring them into the realm of heaven. We must learn to let the world come to us and let it work in us. If we absorb everything, if we show gentleness and full fertility to the earth, it will also bring us something.

> Blessed are those who hunger for righteousness, for they will find satisfaction within themselves.
> [Blessed are the merciful, for they shall obtain mercy. [Matt. 5:7]]

Just as the north and south poles necessarily belong together, so the one link of the sensual world and the other in the supersensible world necessarily belong together.

> Blessed are the pure in heart, for they shall see God.

God reveals Himself only to pure hearts. A person who is incapable of purifying his heart from all the impressions flowing to him from the sense world cannot experience the counter-image in his heart. When the heart is pure of sensual and memory material, then it can see God. But that which is full of sensual and memory material excludes the Godhead. There is the image and the counter-image: the pure heart – the Godhead.

> Blessed are the peacemakers, for they shall be children of God by themselves.

When Jesus wanted to explain this to his disciples, he said: There are children of God and children of men. The children of God want to remain children of God; the children of men want to become children of God. The children of God are also called the descendants of Abel, the children of men the descendants of Cain. The descendants of Abel did not descend to the greatest human labor and toil; they accept what comes from God, even blood, and bring it to God as a sacrifice.

The children of men have descended lower. They must sacrifice from what they themselves have gained through their labor. Therein lies a profound contrast in the spiritual life of man. The children of Abel were generally priests who want to draw from the trancelike inspiration that takes what God gives and sacrifices it to him. God has ignited in us the trance-like, unconscious inspiration. On the other hand, there is a fully conscious wisdom that man acquires during his journey on this earth. Cain's children are the people who conquer this wisdom. If people had remained Abel's children, they would have been led by the hand of divine naturalness; but God wanted to let them be free. They have to become Cain's children. This initially led to a lack of peace. This led to Cain killing his brother. The children of Cain must develop peaceableness within themselves again, and then they will become children of God through themselves again. This is a sentence that, above all, refutes the basic view of those who believed that the old Abel principle should be revived. They say: People are not meant to be able to become children of Abel again once they have been children of Cain. That is why the Jesuit order wants to keep humanity in its dullness with the divinity. He wants to fight evil by not giving people the opportunity to become free. The Jesuit order almost contradicts this sentence that people can become children of God again through themselves, and believes, however, that they are acting in the spirit of Jesus. Ignatius of Loyola said: We do not want to let people descend so low. The good should be preserved at the expense of the light.

> Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven.

Here we see the opposite of what is said in the first sentence. Begging for the spirit comes from the person themselves. Here we find that which works from the outside; there the mirror image is formed within, which works against it. It becomes ever clearer to us that this basic tendency lies in the Sermon on the Mount. We thereby gain a deeper understanding of what Christ gives to his disciples “on the mountain, in the mystery.”

If we look at the seemingly radical sentences from this point of view, we can understand this. In the sensual world, we are separate from each other. In the moment when we feel ourselves in the supersensible world, we are one. Only in the sensual world are we many. We believe that our physical skin is a boundary. However, we are not separated from each other by it. That is an illusion. We go beyond that and are connected to each other. In truth, we are intertwined. When we intuitively grasp this on an emotional level, we will come to a different understanding of our fellow human beings. We will feel when our fellow human being directs his anger at us, when in truth it is we ourselves who are directing the anger at us. If we imagine a bond between soul and soul, we feel that the separation ceases to exist and we feel that we have no right to perceive the intention of another person as if it did not belong to us.

Jesus wanted to make it clear to his disciples that external justice is not what matters, but empathy for the soul of the other person. He says:

> You have heard that it was said: “An eye for an eye and a tooth for a tooth.” But I say to you, do not resist an evildoer. [Matt 5:38-39]
> But I say unto you: Love your enemies, so that you may understand that you are one. [Matt. 5:44-45]

So it should not be “an eye for an eye, a tooth for a tooth”, but I must feel responsible for what the other person does. This is where thinking in the supersensible should come into play.

If anyone demands my coat and I feel at one with him, I will not hesitate to give him everything. If my coat is his coat, then my cloak is also his cloak. I will not go one mile with him, but two. That it is I who live completely in the other, that is what Christ expresses here. We must think supernaturally, completely free from sensuality.

> But if your right eye causes you to sin, gouge it out and throw it away. [Matthew 5:29]

Man has desires; he can satisfy them only through the physical organs. The possibility of satisfying these desires depends on the physical organs. Kamaloka arises from the fact that when a person dies, he still has desires for what only the physical organs can offer him. He must first get used to no longer using sensual organs. We should use our senses here in this world in such a way that we draw the spiritual out of things with the help of our senses. As we behold the sensual, we should continually lift ourselves up to the spiritual. To the same extent we prepare ourselves for devachan. This is what Christ means when He says:

> And if thy right eye offend thee, pluck it out, and cast it from thee: for it is expedient for thee that one of thy members should perish, rather than that thy whole body be cast into hell. [Matt. 5:29-30]

If the right eye tempts you to remain in the sensual, then free yourself from what the eye clings to. Of course, this does not mean physically plucking it out.

Every sentence of the Sermon on the Mount implies a profound mystery wisdom about how the sensual and the supersensible are connected. Here Jesus explains the essence of Kamaloka to his disciples, and further teaches them: Man should never abuse the supersensible for sensual purposes. The Godhead should never be forced to do something that is not within the cosmic laws themselves. We should not bring down the supersensible sphere, but rise to the supersensible world. There is a great temptation, for example in spiritualism, to want to see the manifestations of the spiritual world. Man wants to bring down the spiritual world instead of developing upwards. The truth of spiritualism cannot be denied, but the method is attacked. We do not want to interfere with the transcendental sphere through our sensual sphere.

Christ emphasizes the perniciousness of the oath, because one should not interfere with the transcendental; one should not pull down heaven to confirm earthly matters.

> Do not swear at all, either by heaven, for it is God's throne; or by the earth, for it is His footstool.

If you want to have the supernatural, you should rise to the supernatural. No one should touch the supernatural laws. Not my will, but yours be done.

We should not have the rights that the tax collectors have. We should know that the great unity reigns between “mine” and “yours”.

> For if you love those who love you, what reward will you have? Do not even the tax collectors [...]? [Mt 5,46]
> You shall be perfect, even as your Father in heaven is perfect.

You shall act consciously, out of the supersensible world.

The conclusion of the speech also contains profound occult aspects. Many believe that they have come to the truth through all kinds of arts. However, it is not only a matter of acquiring the higher powers, but also of putting them at the service of humanity. It is not so easy to preserve that which must be preserved when man rises to higher powers. One can make very definite observations in the case of people who develop their higher powers and do not at the same time also raise their character to higher levels. They then easily become more imperfect than before.

Let us suppose that one has a solution of two substances, for example a red and a blue liquid mixed together; it would be a mixed color. In the same way, in everyday life, man is a mixture of his lower and higher nature. As man usually is, the higher nature prevents his lower nature from coming to evil, radical excesses. By interweaving the higher and lower soul, we are protected from such radical excesses in ordinary life.

Higher development means the withdrawal of the higher soul from the lower. Thus the higher soul is revealed; but the lower soul is then left to its own devices. In occult higher development, we have the higher nature, but also the lower nature – each on its own. That is why the lower nature comes out completely in people who develop occultly. Therefore, it is necessary to develop character, morality, and full self-control alongside occult development. The morality prevailing on earth is the solid rock floor on which we must rest. If we do not build on it, we build on sand. Jesus says:

> Many will say to me, 'Lord, Lord, did we not acquire the higher ability of prophesying?' [Matthew 7:22]

It would be strange if Christ wanted to call all those who have acquired this ability “evildoers.” He is speaking here of those who, along with higher abilities, have not also acquired higher morals.

> Whoever hears my words...

– by this he means his teachings, which he gave them; one should absorb them with the supersensible consciousness – at the end it says:

> The people were horrified at his teaching.

When Jesus had finished his teaching, a commotion was heard in the innermost part of the temple, in the Holy of Holies, signaling that a revolt had broken out among the people outside. This took place outside the temple. The people had not heard the Sermon on the Mount; the last sentence has no relation to the others. Christ-Jesus delivered the Sermon on the Mount only for his disciples, in order to express the entire character of the supersensible world to his disciples. They were to become his apostles through his communicating his most intimate intentions to them in the holy of holies. Through this knowledge their words, which they spoke before the world, were inspired.