PATER. Taizé Community BY PSALM 45 
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Gospel of Matthew 5, 1-12
At that time, Jesus saw the crowd rose to mountain, sat down and his disciples came, and he started talking about teaching:
Blessed are the poor in spirit,
for theirs is the kingdom of heaven.
Blessed are the meek,
for they shall inherit the earth.
Blessed are they that mourn,
they shall be comforted.
Blessed are those who hunger and thirst for righteousness,
they will be satisfied.
Happy
the merciful,
for they shall obtain mercy.
Blessed are the pure in heart,
for they shall see God.
Blessed are the peacemakers,
they will be called "Sons of God."
Blessed are those persecuted for righteousness' sake,
for theirs is the kingdom of heaven.
Blessed are you when men revile you and persecute and slander you in any way because of me. Rejoice and be glad, for your reward is great in heaven.
******
The so-called "Sermon on the Mount" is the first of the five great discourses of Jesus we find in this gospel. Matthew, true to its intention of presenting Jesus as the "new Moses", compiles the teachings of Master of Nazareth into five blocks, like a new Pentateuch, the five
Torah books attributed to Moses
concerned.
The other four statements are: the missionary (9.36 to 11.1), the parabolic (13), community or church (18) and eschatological (24-25). This first occupies three chapters (5-7), is the "pearl" of the Gospel of Matthew and opens with the proclamation of the beatitudes.
always agree with his project, the author will present a stage full of reminiscences important for the Jewish people, it evokes the proclamation of the Law of the Covenant by Moses, as told in the Book of Exodus (19 - 24). And that right from the very beginning. Words such as "crowd", "mountain", "teacher who teaches sit," "disciples" ... are referring, in the intention of Matthew, the formation of the "new Israel", based on the word of Jesus.
In that sense, we can receive the "Beatitudes" and attitudes characteristic of this novelty, the proposal for a new style, an alternative to the dominant culture, born of a deep
understanding
what we are. So do not be understood in terms "moral" -As if they constituted a series of commands or demands, but in the key of "wisdom" as a call to awaken and grow in that same understanding of the speaker. Who expressed here is a wise man, someone who "has seen" and, for that matter, can help us "see." Read in this key, it will be easy to perceive the truth
of content and offering life. is known that, unlike Lucas-talking of
situations: those who are poor, the suffering, those who mourn ... - Matthew refers to attitudes
, Ie modes of standing before reality. In the first case, it emphasizes that Jesus takes the side of those who suffer, giving the closeness of God and a promise out of your painful situation. In the latter, it displays a "way of thinking and living," consistent with our deepest identity, that is, for that matter, the road to happiness or bliss. Do not forget that in the Semitic mind, the Beatitudes are not promises of salvation for the future, but proclamation of happiness and for this ... A happiness that we access to the extent that we recognize who we truly are , leaving the tricks in our mind (Ego)-due to their narrow-introduces us so easily. So not only is no coincidence that the proposal to start talking about the "poor in spirit", but there is enclosed the key to understanding the whole. Only those who perceive and live like that can understand and experience all that follows. Moreover, the rest of the beatitudes are nothing but a
overview of who is "poor in spirit." What is telling, then, with that expression? In the Bible, the "poor in the Spirit" are the
anawim
the People who live attitude made at a time of humility, patience and gentleness, in fact, biblical term that means both "poor" and the "meek." Are those that do
left by the Spirit, have things, but do not own, do not grip as their own, they are not appropriated . That's what gives them the heart "de-occupied" and that's what makes it possible for God to "reign" on them. Being an attitude, you are indicating that it is an option, "poor in spirit" are "in the successful translation of Juan Mateos-" those who choose to be poor . " So
bliss could be formulated as follows: "Happy are those who choose to be poor because of them God can exercise his reign." That is, let God act on them, thus becoming "channel" through which God, the mystery of life and love, manifests and flows.
But that way of life can not be born of voluntarism, but the proper understanding of who we are. And that's precisely where this bienaventurzanza basic points. We choose to be poor when we know our identity. Let's see slower.
"Poor in spirit" is one who is not identified with any "form", whether material or mental. Not identified, therefore, with his ego (one way). By contrast, live their dispossession, because he realized that his true identity is "beyond any form."
is precisely this understanding that makes it expropriated lived freely and fully. Do not identify with the ego or its vagaries, is at the mercy of what may or may not occur, it is busy in the pursuit of "forms" where would think to find happiness, not about himself a Egocentric way ... Go
the ways they really are: objects. The thoughts, feelings and emotions also perceived as transient forms that appear and disappear in the field of consciousness. The "self" is another way, with the same volatility and impermanence than before.
Bliss comes to tell us who lives identified with these forms will not be able to experience what is the "kingdom of heaven." And that's not a divine punishment, but because the "kingdom of self" and "heaven" are mutually exclusive.
What is the "kingdom of heaven "? In the context in which we are speaking, we could translate that expression in the central message of Jesus, and endowed with multiple meanings converging, as the perspective we take: individual, social, spiritual ... - by
fullness. A fullness which includes Life, Joy, Love, Peace, Unity ... and that is experienced only in this, or better yet, when we discover that we Presence.
That is the fullness experienced by the "poor in spirit." Because of its disidentified I living in this, perceives itself as presence. Just as this is not a time Moreover, among the imaginary past and future, but the space
where everything happens, the Presence is not something that can be thought of or defined, but it
Consciousness, and we, like our deepest identity. Read from the religious
, the "poor in spirit" have lived "glued" to God, who found that the closing has resulted in a life always confident. His experience of oneness with God is what allowed them to dis-identify your self. Read today in a key spiritual widely
, the "poor in spirit "are those who know, understand and live up by the ineffable mystery religions have called" God. " Anchored in the shared identity- are different but we same - are experienced as timeless and boundless Presence, fair and loving, have come to realize that they have a life to hold on or defend, but Life that are expressed in concrete form, are discovered and already living in the "kingdom of heaven" as Jesus himself.
(For those interested reread the beatitudes in this key, I can suggest the chapter I wrote in the book: Lost
Jesus. A look transpersonal
, Desclée de Brouwer, 2010, pp. 45-97: "The Beatitudes: A message of wisdom and wake-up call.")
Enrique Martinez
The main difference 
The premiere of "Of Gods and Men" by Xavier Beauvois 
humans. There are exceptions. It is a fact that has long been leaving signs for those who, without being blinded by an ideological imposition, recognize these outbreaks where the religious argument becomes transversal to geographically and culturally diverse films. 
