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Part 2 of a special eight part series, A New Look at the Beatitudes, using The New Testament: An Expanded Translation, by Kenneth Wuest.

“Spiritually prosperous are the destitute and helpless in the realm of the spirit, because theirs is the kingdom of heaven.”
–Matthew 5:3

Why are the destitute and helpless in the realm of the spirit spiritually prosperous? “Because theirs is the kingdom of heaven.” “Kingdom of heaven” is the translation of the words basileia ton ouranon. A basileus is a kingdom in the sense that it is a place where a king has established himself in power and reigns. The root word basis (just like the word in English) implies a point of establishment, or abidance.

Firstly we should note the symbolism. In a kingdom there is a king–a sole absolute power. There is only one king. So the kingdom of heaven is that state of consciousness in which God alone reigns–and reigns effectively–in the life of the individual. The kingdom of heaven is an absolute monarchy. And a worthy soul recognizes the sole authority and power of God. But in this kingdom there is perfect freedom. Each citizen freely chooses to be ruled by the King. God becomes our king by invitation only. It is our choice, not His. The moment some outside agency is (seemingly) pushing us into the kingdom or keeping us there–we are no longer in the kingdom. Freedom is essential in spiritual life. But freedom “under God.” The kingdom of heaven is not a place, but a state of being.

Infinite Consciousness

The word translated “heaven” is ouranos, and is a very interesting word indeed. Ouranos means the boundless sky, the idea being that the kingdom of heaven is Infinite Consciousness. The sky is vast space–nothing more. In a sense it is not even a “thing” at all. So the consciousness that is “heavenly” is both without boundaries or conditioning qualities, and not an object of perception to the limited and conditioned mind. It is Pure Consciousness (in Sanskrit: chidakasha) Itself. It, too, is Freedom beyond conception.

Interestingly, ouranos is from the root word oros, which means “to have been lifted up.” Our English word “heaven” means that which was heaved upward. The idea behind both words is expansion–in this case the limitless expansion of consciousness. The kingdom of heaven is “won” then by the expansion of our consciousness; and it is something we must do for ourselves. It is innate in us, but we must bring it to fruition. Oros also means mountain–a high place–and that implies the same thing: we must ascend from finite to Infinite. That is why climbing up a sacred mountain is such a common symbol in world religions. The ascent is not done with the feet but with the spirit. The Bible often uses eagles as symbols of spiritual aspirants, and the Greek word for bird–ornis–also is derived from the same root.

The Hebrew word for heaven means the same as ouranos. And that word is…NASA!

Those who are mourning

“Spiritually prosperous are those who are mourning, because they themselves shall be encouraged and strengthened by consolation.” (Matthew 5:4)

Pentheo means to grieve, to mourn, to wail, to sorrow. It includes both the inner feeling and the overt act. It encompasses inner and outer suffering, and is not at all appealing. But if we understand the root of this blessed mourning then we will see that it really is blessed.

What we should be mourning is our separation from God, our confinement in the prison world of constant birth and death and the narrow consciousness which is both the cause and the result of that confinement. We should both feel it deeply and act fervently to end it. If we do so, then Jesus assures us that we “shall be encouraged and strengthened by consolation.”

Comforted

In the King James version the word “comforted” is used to translate the Greek word parakaleo, which means to call someone near and comfort them. So this is not an impersonal matter of somehow becoming contented inwardly, but of being called to God, received into His arms of love, and lifted up beyond all capacity for pain or sorrow. Parakaleo also has the idea of someone being called for in an intensely personal and feeling way. Immediately there comes to mind the depictions of the Sacred Heart of Jesus in which His heart is shown aflame with love for all mankind. Further, His heart is encircled and pierced by the thorns of the suffering of humanity which He witnesses. The intensely personal character of the comfort we seek is made clear by this. The roots of parakaleo give support to this and confirm the idea of the fervent nature of God’s calling for us–of God’s yearning for our union with Him.

Anyone who is making effort in spiritual life runs into the matter of discouragement and a feeling of weakness or outright incapability. The consolation of God reverses all this and makes us confident, courageous, and strong.

Next: Part 3 of A New Look at the Beatitudes – What Jesus Really Means by Meekness.

Read the first article in this series: What Did Jesus Really Say in the Sermon on the Mount?

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