Sermon on the Mount 1

September 779 in the year of the Romans-1

Excerpts from the Sermon on the Mount in authorial form

My peace be with you, children of mankind!

Ye are all children of God, for the life in which ye dwell is the eternal divine essence that ye have received for thyselves in eternity from the beginning created by God, and which shall remain with you throughout all future eternity. Albeit ye belong to diverse nations, ye mostly believe in the immortality of the true inner self, that is, in the continuance of the soul with its spirit – which is true and right. Yet the notions concerning the nature of that continuance greatly diverge, leading at times into delusions and at others into absurdity.

Many of your scholars, sages, and thinkers rightly state that a soulless, spiritless, and lifeless matter cannot bring forth or generate a soul, spirit, or life, no matter how essential it may be to the temporal progression of that which is psychically, spiritually, and vitally alive – and that hence this is assuredly and evidently derived from elsewhere, and continues to derive from such. From whence, for what reason, why, for what purpose it is present, and what true goal it pursues remains a "mysterious riddle" to them as well, which each seeks to resolve in his own manner, yet until now none hath approached a solution even closely.

As do your scholars, sages, and thinkers, so too does your priesthood speak of the immortality of the soul, teaching mostly that it is the creation of God or some one of Her chief deities, and makes the nature of the soul's continuance, indeed also the further life of the soul, contingent upon itself, that is, upon its goodwill, volition, and corresponding judgment, invoking its role as the "representative of divinity on earth" to thus decide.

The teachings of all the peoples of the earth contain the notion of the immortality of the soul, albeit they may be otherwise flawed and misleading. The solely unique exception to all these teachings is the Hebrew scripture, which knows not, nor desires to know, any soul along with its spirit at all; to strip humanity of the nature of the soul with its spirit, the Hebrew God El Shaddai-Yahweh, as Revealer, proclaimeth unto them that they are naught but earth, clay, and dust, and shall again become naught but earth, clay, and dust!

The soul and its inseparable spirit were not created, but existed as psychical-spiritual seed from everlasting with and alongside God, lifeless, scattered in the void of infinity, and in its seemingly infinite diversity inconspicuous, insignificant, fallow. Only God in the Trinity of His personal eternal essence, spirit, and life could create within infinity and eternity, for eternity is grounded in His being and infinity in the radiant power of His holy spirit, and He is spiritually omnipresent. This kind of radiant power of spirit is not found in any psychically-spiritual being, no matter how great its spirit may be, and thus it is imperfect, whereas God, by virtue of the radiance of His spirit, is omnipresent in utmost perfection, solely in this power.

All that hath ever lived, liveth, and shall yet live upon this earth, all the seemingly infinite diversity of the plant kingdom, the animal world, and humanity, as well as infinitely more that ye know not and much of which cometh not at all from here, all of this once was in eternity but a mere psychical-spiritual seed: the psychical as a shell, the spiritual as a kernel, twofold, without life force – but being, indestructible and invulnerable, each individual seed containing the undeveloped fundamental and foundational values of its own psychical form and shape.

Yet all that previously psychically-spiritual, thus only twofold seed hath become psychically-spiritually alive through the life received from and out of God, thus becoming threefold, fully developed in its own fundamental, species, and foundational worth, and aware of its own being and living to the degree that corresponds to the diversity of its psychical and spiritual constitution. However, none of the higher-standing psychically-spiritual beings, especially those with an intellect capable of recognition, could actively engage in the true world of the kingdom of God, that is, to create tangibly, which also shall be explained henceforth:

Truly, higher-standing beings, especially those of a recognizably capable spirit, could psychically-spiritually work and create in thoughts and images, yet could never manifest these outwardly and make them accessible to the others; all their psychical-spiritual actions and creations would thus remain solely within themselves, as yet unrealized in the outside world, and many an analogy for this ye have in abundance.

Should a man wish to build a house, a bridge, create clothing, images, and other things, he must first psychically-spiritually conceive and calculate them in image and thought, and only then can he tangibly realize them, allowing greater and grander things to be executed by others as well. Thus, the action and creation is a psychical-spiritual possession, yet the external realization thereof is the tangible corporeal activity. So it is on this earth, so is it in the realms of the beyond, and so it is also in the true world of the kingdom of God. However, the essence of the corporeal is in each of the aforementioned worlds as varied as is the essence of the worlds themselves; in other words, the essence of the corporeal must correspond with the essence of the world in which the psychically-spiritually living being acts, for the corporeal is largely formed from the forces and substances of that same world, conforming to the shape and forms of the psychical body and corporeal form. Thus, all that is psychically-spiritually-alive in the true world of the kingdom of God must receive a body respective of its own psychical shape and forms, which predominantly is achieved already during the living development through the influence of the forces of the kingdom of God on one hand and, on the other, through the intake of nourishment and drink. To this end, God hath already during the creation of the true world of His kingdom created the trees and waters of life, which yield a multitude of foods and drinks that would be difficult to enumerate entirely and which cannot even leave any trace of imagined residue.

Thus, all psychically-spiritually-alive beings received a body precisely corresponding to the shape, forms, and senses of their own psychical essence unique to each soul unit of the countless varieties and groups, and could, according to their own psychical-spiritual constitution, capabilities, and properties, be actively engaged, above all others those beings of recognizable spirit; these, beholding God and hearing His word, recognized in Him the creator of their world and the father of all life, and themselves as His children, who now spoke the word of God, which had since eternity resided solely in Him, now back unto Him – and that was the beginning!

Thus, the beginning of man is neither upon nor from the earth, but from eternity and from that ancient beginning which I have created; and I say unto you, that the end of man and all that hath soul-spirit-life beside him is neither upon nor in the earth. It hath its life from its own eternal being and from Me, that which is inseparably thrice unique unto the soul and spirit for all future eternity, and therefore finds no end of being and life whatsoever.

The Trinity of soul-spirit-life is indestructible and invulnerable; it may lose the consciousness temporally and even through times due to the dying or by violent destruction of the body or corporeal form wherein it was actively engaged, yet it can never lose life itself. For not even the power of omnipotence can sever the essence of the soul from the essence of its indelible spirit, nor life from either of those two factors. As manifold as is the form and shapes of all that is psychically-spiritually alive, its spirit is infinitely more manifold, particularly regarding that capable of recognition.

Soul, spirit, and life are the plant kingdom, the animal world, and those beings above, through their discernibly capable spirit, which one calls, to know of that which one speaks, in My kingdom the children of God or also angels, who on earth are called men. (The angel within us)

Soul, spirit, and life are all that is alive, for the life force is the sole exclusive property of that which is soul and spirit. It is also one and the same force in all psychically-spiritual beings, for it comes from and out of God, whereas the psychically-spiritual in every single living being is distinct, representing its own essential-personal self.

The spirit of the plants typically wholly vanishes into the own psychical being and the life force, being so absorbed by both that it becomes noticeable no longer. The psychical essence of the plant requires it not to the degree that the psychical of the higher beings does, for the psychical essence of plants is such that, whilst it possesses a certain kind of feelings, these can never come to consciousness, and thus the plant experiences never fear, anxiety, pain, or the like. The transition from the plant world to the animal world is such that it often remains questionable whether the pertaining being still belongs to the plants or falls under the animals, and only in the higher animal world, particularly among the mammals, does the psychical and the spiritual almost equally come forth; there the feelings of the soul and the will of the spirit are highly developed; the animal manifests through its behavior signs of joy and sorrow, of well-being and pain, of feeling secure and of fear, and of similar states yet more. It feels good and evil according to its nature, is capable of developing capabilities that are nearly astonishing, and many a kind displays properties that would serve as examples and adornments to many higher beings, that is, to many that are of discernibly capable spirit, should they heed and apply them. The animal manifests its beautiful and bad, good and wicked properties, without knowing that they are beautiful or corrupt, and hence it cannot judge itself accordingly, thus cannot recognize itself. The will of its spirit merges with the feelings of its soul; it knows not what truth is and what is a lie, for its spirit is not perceptive.

In contrast, quite differently does the discernibly capable spirit stand, which can oftentimes distinguish less between truth and falsehood, yet far more completely between good and evil, even so when for egoistic and self-serving purposes and aims it will not distinguish between good and evil, regarding the harm done to others as good until such time as the situation and circumstances turn against it, or merely seem to turn against it; then the knowledge of good and evil suddenly becomes entirely manifest – and the lamentation thereupon is great.

He who is truly good within himself acts towards others in a good, exemplary manner, and has the right to demand the same from them; yet he who is evil in himself, and contrary to his own interests, indeed even without such, does evil merely out of pure spite and malice, with what right could he demand good from them? Where could he lodge his complaints so that they might defend themselves and respond to him as he has to them? What should the wicked then point out, and what reasons could he give in justification for his vile and wicked conduct, if he refuses to confess his malice? Yet he will mostly shun such confessions, seeking excuses and fabricating lies, for indeed every wicked person is a liar, and moreover a despicable hypocrite, who knows well his own malice, yet hypocritically seeks to justify it before himself as a "necessity." "Of old hath it been said thus and thus," say the ancients in scripture, "yet I say unto you: No, not such, for this is of the wicked!" Yet let not a jot be taken from this scripture unto everlasting testimony and the true knowledge of Me, even through the recognition of the falsehood and wickedness of the Hebrew scriptures. I have not come to undo this scripture and its prophets but to confirm their wickedness, that this world may discern the infinite difference between their spirit and word and between My spirit and word.

Ye have heard that it hath been said to the ancients that they ought not to swear falsely and should keep their oath unto the Lord! Yet I say unto you: Ye ought not to swear at all, neither by heaven, nor by earth, nor by your head – and so forth. Let your discourse be yes or no; that which is beyond this is of the wicked.

To the ancients it hath been said: "Thou shalt love thy brother, and hate thine enemy." Yet I say unto you, no, not thus, for this is of the wicked! Love your enemies and pray for them! Come unto Me, all ye who are weary and burdened, I will refresh and raise you! Come unto Me, all ye who suffer under the malice of others and sigh under the burdens imposed upon you by it! Come unto Me, all ye who are terrified by dark servants of the hellish pit, spending this your earthly life in constant fear of the wrath and vengeance of him whom they praise as their “God and Father,” serving his bloodthirsty, devilish desires, that they may be served!

Come unto Me, all! Hear My word, receive the true knowledge from God about yourselves and your own eternal being! There is indeed such a thing as dying, yet never a death of destruction, of annihilation, of non-being of the psychically-spiritually-living trinity. That which is soul, spirit, and life is verily of eternal being, living from the very beginning through My life force, and can never fall into a death of destruction, of annihilation, and of non-being. With such a death doth the dark, wicked, and lying adversary of eternal truth threaten the ignorant and makes use of their earthly dying, for this is but the phenomenon of the decay of all that is earthly.

Yet the living soul with its living spirit is of no earthly origin, but of eternal being; and, having traversed through the realm of this earthly entirety, bears only the earthly body constructed in accordance with its essence, doth succumb through dying solely to earthly destruction, yet never that psychically-spiritually-living trinity that sheds it through dying. The earthly body then becomes unanimated, dead, it is lifeless, for life force is the inseparable own of the spirit and of the soul, which now, being severed from the earthly, lives on, for it cannot separate from the eternally its own spirit just as little as that spirit can part from the life received from Me at the beginning. Thus, no one – and I say unto you, even not God – can take away the life force once granted from and out of God to the essence of the soul and its spirit. No one can ever destroy and annihilate the essence of the soul and spirit, for it is in itself indestructible and invulnerable; for this reason, even the firm will and resolution of one’s own spirit to destroy and annihilate its own life, itself, and its inseparably own essence of the soul can change not a jot of the eternal being of its own, as well as of every other psychically-spiritually-living trinity.

A man may deliver himself of his "earth," lay hands upon himself, so he may then well rid himself of the earthly body, becoming separated, and the body carried is then unanimated, dead. Yet he himself, as a trinity of soul-spirit-life, lives and exists henceforth as that same essence of his personal self in the same psychical body, the same spirit, and the same life force.

All the peoples of the earth feel, sense, believe, and indeed not a few are utterly convinced that they, as soul and spirit, must continue to exist, live, and act even after the shedding of the earthly body. Yet the whence and how, the form of their continuing existence, the manner of their living and acting, is concealed from them; thus they are led to many false opinions, assumptions, and conjectures, since the departed till now could provide no other information than that they live and act in some other world, without elucidating unto them the purpose and aim of the whole; and moreover, since the communications and pronouncements of individuals also generally contradict one another, the seekers have thus found much incompatible.

They overlook the fact and do not recognize that each of those called upon or seemingly appearing of themselves can only convey the life, the activities, the views, and effects solely of his own world, for he knows not, nor desires to know, life and actions in some other world of the beyond. They forget that there are knowledgeable bright and good souls, but also ignorant, as well as very knowledgeable, yet simultaneously lying, wicked, dark-hypocritical souls – and thus the statements of all compared with one another must, of necessity, contradict and be incompatible.

Yet I ask you: Is that solely the case with the souls of the beyond? Nay! Inquire of the peoples of this one earth individually how they live and act, what doctrines, opinions, and establishments, what knowledge and convictions they hold, what they deem good and what evil, how they regard the lives, actions, knowledge, and convictions of others; and I say unto you, that ye shall find there the same or even greater contradictions than in the statements of the souls of the beyond, who oftentimes, if not quite often, are not such at all, but statements made by many who pretend to be prophets and seers, who have proliferated so abundantly since Samuel and Eli, particularly in the events of this time.

There are only few among them who are somehow capable prophets, that is, spiritual mediums, seers and hearers. True prophets, of whom the one whom I baptized, John the Forerunner, is the greatest, I have sent forth to the peoples of the earth at intervals of millennia, and long centuries shall pass before I send such a prophet to a people again. This one will first reject him, yes, him and his, who shall be mine along with him, in a manner also pursue him, yet then – despite all resistance from the servants of the Hebrew God and the spirit of the Hebrew scriptures – shall bear the fruits of his and My labors when the time cometh. Then many among that fruitful people shall recognize of themselves, yea, even already during the happenings of that time, that the work of each individual for the whole and all for each among them, out of pure humanity, from the living feeling of belonging together and of kinship with God, is exercised in community, brings forth infinitely nobler sentiments and motivations than that which is exercised from fear and dread of punishment and retaliation from a God, or from the calculation of reward. At that time, many among that people shall have reckoned beforehand out of their own that the Hebrew God and the Hebrew scriptures in their spirit are a frightful image of hell upon earth, and they shall repel this frightful image along with its idolaters, and serve the eternal truth in works, without having yet recognized Him who alone is the eternal truth. Yet ultimately shall they also come to recognize Him in Me, and they shall find rest in My peace even then, when the dark malignancy of others from among the peoples will envy them their peace and seek to disturb it.

For powerful shall the people become over all those who hate it for its unity, greatness, and peace with the hatred of the Hebrew God and his worshippers upon earth until many among those shall recognize that in their hatred they serve Satan, building hell upon earth in his spirit and according to his desires; this will likewise gradually bring the others to the same recognition.

Indeed, there will still be discontented, murmurers, those claiming for themselves a better lot and feeling set aside and somehow disadvantaged, as well as wicked and evil among the good people. For alongside these, souls continue to attain to humanity whose cowardly or even malevolent properties, which they have acquired upon their former exodus from My kingdom, revive therein. These properties manifest more severely the more such a person, poisoned by false notions, teachings, and institutions, dwelleth and worketh in utter ignorance both of the true cause and the true purpose of his once unique existence there. The threats of all priesthoods with punishment, revenge, plagues, condemnation, and curses of God or of the gods, as well as the promises of an external and transcendent reward to all those who blindly follow their every whim, word, demand, command, and instruction, serve but the sole purpose of subordinating all and everything to the priesthood, making every man dependent on it; this succeeds better with the lamentably ignorant and superstitious, as well as with the already good-natured people, the more such are intimidated, terrified, and frightened. And since these people make up the vast majority of almost every people, the priesthood is thus in command of those peoples, also there where their rulers do not allow themselves to be governed.

The others, the more knowledgeable, yet also oftentimes cunning, malicious, self-serving or evil individuals who behold the power and glory of the priesthood, feign subservience and humility the more as they expect advantage for themselves. They fear not in the least the threats of the priesthood with punishment, revenge, plagues, condemnation, and curses of God or of the gods; for they see and hear that while the priesthood threatens men thereby, it itself does all that would justify the realization of such threats against the priesthood before all others, yet fears it not at all, for it perceives itself as standing outside and above it all, considering itself special. They seek no reward in their continued existence after the shedding of the earthly, but rather seek to reward themselves already on earth at the expense of all others, for in this too, the priesthood is most exemplary.

End Part 1

We apologize for various translation problems using AI