Many people believe that the history of early christianity was different from the mythical story told in Acts in the New Testament. Some think it started with a community using gnostic gospels such as the gospel of Thomas, others think it started with Hellenized Jews who merged their Jewish beliefs with Greek ideologies and yet others believe it started with the original mission and teachings of a historical Yeshua as expressed in the hypothetical collection of sayings in Q (Q-lite).
My own interpretation of the original teachings of Yeshua is a tantric-mystic one. I believe these sayings were used inside a short-lasting tantric-mystic mission that aimed to teach its members how to struggle actively, so in a tantric way, for mystic union or enlightenment (realising the “Rule of God” or “Holy Spirit”) by following the teachings of and associating with their realised spiritual Master Yeshua Ha Notzri.
After the original mission of Yeshua Ha Notzri had split up into a number of different syncretic sub-missions, the original teachings seem to have lost their importance and the sayings were no longer seen as in need of being preserved in their original context and form. As the teachings got diluted with and were replaced by newer, more religious ideas, their tantric-mystic and universal relevance and power were greatly diminished.
By peeling away the later christian editing, the sayings of Yeshua can be retrieved more or less in their original form and context thereby revealing the deeper tantric-mystic dimension of the teachings. As the ‘Sitz im Leben’ of the sayings was changed from the one of their original use into the one associated with their function in the narrative gospels, the authors of these gospels may have so much disturbed certain sayings, that reconstructing their exact original wording has become difficult.
I made use of a word-to-word Greek to English translation tool and made use of the reconstructed scholarly text as found in ‘The Critical Edition of Q’. This scholarly reconstruction of so-called Q is based on the assumption that the author of the gospel of Luke had no access to a copy of Matthew (and vice versa), which corresponds to the Two-source Hypothesis. I believe however that the author (final editor) of Luke may have used copies of Mark, an early version of Luke, Matthew as well as Q-lite to write his gospel version and that his gospel is foremost an extension of an earlier version of Luke (just like Marcion’s Gospel of the Lord is also an earlier version of Luke). This leads to a different type of Q usually called ‘Q-lite’ from which sayings with typical Matthean appearance and content are excluded. This tentative reconstruction also owes a lot to the work of Ronald Price (see links below).
Every translation is always an interpretation. If these sayings were ever spoken by a historical Yeshua, they would have been originally spoken in Aramaic. So in that case even the official Greek reconstruction cannot be seen as original but may contain words that were misinterpreted and mistranslated by the proto-christian editors.
In most cases it is possible to identify the more primitive text variant and asign that version to Q-lite. In rare cases however I have not been able to say which variant is more primitive such as with Q 11: 2 the prayer ‘Let Your Rule come’ in Matthew or ‘Let Your Holy Spirit come’ in Marcion and early Luke. Such text variants perhaps suggest that there was no uniform Q-lite text available to both authors. Also in Q 11: 52 Marcion and Luke have ‘for you take away the key to mystic knowledge (ten kleida tes gnoseos)’ but Matthew has ‘for you lock the Rule of God in front of people’. This could perhaps be explained by assuming each author took a different half of the original ‘for you take away the key to mystic knowledge (gnoseos) and lock the Rule of God in front of people’.
* The Critical Edition of Q – Synopsis, including the Gospels of Matthew and Luke, Mark and Thomas (2000) – edited by James M. Robinson, Paul Hoffman and John S. Kloppenborg
* The First New Testament – Marcion’s Scriptural Canon (2013) – Jason D. BeDuhn
Bold blue = Q-lite, the original sayings of Yeshua
Blue = I’m not sure if this was part of Q-lite
Sondergut = saying or part of saying was probably a part of Q-lite but either the author of Matthew or one of the authors of Luke omitted it
This interpretation of the reconstruction of Q-lite would not have been possible without the teachings of my preceptor and philosopher P. R. Sarkar.
These are the words of Yeshua Ha Notzri:
Q 8: 9-10 / Luke 8: 9-10 = Matthew 13: 11-12a, 13 (= Mark 4: 11b-12)
9 10 Unto you it has been given to know the secrets of the Rule of God; but to the rest through parables, so that looking they may not perceive; and hearing they may not understand.
Commentary: Mystic teaching (gnosis) has always been more or less secret, only for the initiated (by the Master), for the so-called ‘talmidim’. In order to safeguard such teachings from those who are not yet ready for them and from those who have no connection to the Master, they are written down in such a way that the persons who read or hear them will need clarifications before they can understand their real, deeper meaning.
Neither Matthew nor Luke used this saying outside the context that Mark had given it. It may have been part of the original sayings collection to explain the reason for the secretive obscure nature of the sayings collection and hint at the special relationship of the initiated disciples with the master. But since the christian authors of Matthew and Luke re-utilised the sayings collection for a different purpose, this important saying could no longer be used by them outside of the new changed context which the author of Mark had given it.
Q [–] / Matthew 7: 6 Sondergut
6 Do not give your rings to the dogs; do not cast your pearls to the swine; lest they trample them under their feet, and turn and tear you to pieces.
Commentary: It is useless to try to teach the secrets of the Rule of God, the knowledge (gnosis) needed for self-realization to those who are not ready for them because they are still too crude to understand such teachings. You should guard the teachings from undeserving persons.
Q 6: 20b-23 / Luke 6: 21-23 = Matthew 5: 3-4, 6, 11-12
20b Blessed are you simple in spirit, for yours is the Rule of God. 21 Blessed are you who hunger, for your hunger will be satisfied. Blessed are you who mourn, for you will be consoled. 22 Blessed are you when they insult you and persecute you because of the Son of man. Be glad and exult, for vast is your reward, for this is how they treated the prophets who were before you.
Commentary: If you want to realize or reach the goal, the Rule of God or Holy Spirit, you should think in a simple way and live a simple straightforward life, you should not be a hypocrite or have any hidden wishes that will sidetrack you from going towards the Rule of God.
You should also be prepared to suffer hardship as it comes as well as opposition from those who oppose your devotional ideology centered on the Son of man (Yeshua).
Q 6: 27-33, 35c-37 / Luke 6: 27-33, 35c-37 = Matthew 5: 44, 5: 42, 7: 12, 5: 46-47
27 Love your enemies, 28 do good to those who hate you, bless those who take advantage of you. 30 Give to the one who asks of you and do not ask back what is yours. 29 When someone strikes you on the cheek, also offer him the other cheek. If someone grabs your coat, also leave him your shirt. 31 Do to others as you yourself wish to be treated. 32 .. If you only love those who love you, what reward do you have? Do not even tax collectors do the same? 36 Have compassion just like your Father has compassion, 35 c-d so you will become Sons of your Father, the Most High, for he makes his sun rise on bad and good. 35a-b Instead, love your enemies and do good, and lend without expecting a return. Your reward will be great and you will be children of God.
Commentary: This saying is about taking away the ego out of how you treat and regard people and to remain neutral just like God who loves all equally.
Your love should not be conditional on how others appear or behave towards you and you should have no expectations when you do something or give something.
This indiscriminate compassionate attitude is also illustrated in the way Yeshua behaves in parts of the gospel of Mark.
The only reward you should run after is to become a child of God, to beget the Rule of God, the spiritual goal in the sayings of Yeshua.
Q 6: 36-38 / Luke 6: 36-38 = Matthew 7: 1-3
36 Be merciful as your Father is merciful. 37 Do not pass judgment so you are not judged. 38 What you do to another, will be done to you in equal measure.
Commentary: You should not let your petty ego interfere with how you judge or treat others. Here it is made explicit what happens if you do let your ego interfere, i.e. you will experience an equal and opposite reaction (through the cosmic order). This is what many would call the law of karma, the law that every action (with ego in it) begets a reaction, if not directly then later on. This applies to what you do in deed as well as to what you think and say (as in judging or condemning).
Q 6: 41-42 / Luke 6: 41-42 = Matthew 7: 3-5
41 Why do you see the speck in your brother’s eye, while the beam in your own eye you overlook? 42 How can you say to your brother: Let me throw out the speck from your eye and just look at the beam in your own eye? Hypocrite, first throw out from your own eye the beam, and then you will see clearly to throw out the speck in your brother’s eye.
Commentary: You should not judge others but should rather focus on removing your own imperfections.
These teachings try to steer you away from looking to the world as something that is to be constantly objectified as something outside your own self. Your focus should remain fixed on your personal relationship with the Rule of God (Holy or Cosmic Spirit) personified in the Son of man.
Q 6: 43-45 / Luke 6: 43-45 = Matthew 7: 15-16b; 18-19, 12: 33-35
43 .. No healthy tree bears rotten fruit, nor does a decayed tree bear healthy fruit. 44 For from the fruit the tree is known. Are figs picked from thorns, or grapes from thistles? 45 The good person from his good treasure casts up good things, and the evil person from the evil treasure casts up evil things. For from exuberance of heart one’s mouth speaks.
Commentary: Rather than finding fault with how others behave or appear, you should be more concerned with your own actions. If your thoughts remain good (following the teachings), your actions will automatically also be good.
So you can see from people’s actions if they are following a good path, you should not concern yourself with how they appear to you or how your feelings are towards different people.
Q 6: 39-40 / Luke 6: 39-40 = Matthew 5: 14, 10: 24-25
39 Can a blind person show the way to another blind person? Won’t they both fall into a pit? 40 A disciple is not superior to his Master, it is enough for him to become like his Master.
Commentary: Here Yeshua explains why you have to follow and obey a Master like Yeshua himself.
You need such a master because as a disciple you have too little experience in the path that you must follow, so without proper guidance from a qualified teacher you will fall from the path, you will fail.
The Teacher is superior because he has already reached the goal and knows the way, he knows the method how to get there.
Important in this saying is that it also tells that as a disciple you will become like the Teacher.
Since the goal in these teachings is the Rule of God, this also seems to imply that the Teacher is the same thing as the Rule of God.
So reaching the Rule of God is like becoming the same as Yeshua and vice versa (as a spiritual entity, as a Christ later christians would say).
Q 16: 13 / Luke 16: 13 = Matthew 6: 24
13 Nobody can serve two masters; for he will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and Mammon.
Commentary: The disciple is urged to make a clear choice and forsake ideating on worldly aspirations in order to fully choose to serve the Master because the two are incompatible.
Q 6: 46-49 / Luke 6: 46-49 = Matthew 7: 21, 24-27
46 .. Why do you call me: Master, Master, and do not what I say? 47 Everyone hearing my words and acting on them, 48 is like a person who built his house on bedrock; and the rain poured down and the flash-floods came, and pounded that house, and it did not collapse, for it was founded on bedrock. 49 And everyone who hears my words and does not act on them is like a person who built his house on sand; and the rain poured down and the flash-floods came, and battered that house, and promptly it collapsed, and its fall was devastating.
Commentary: The foundation of being a good disciple is to follow the Master, hearing his words and acting on them, not just admiring Him and his words or praising them. In fact the saying says that if you don’t act on them your whole discipleship becomes a failure.
This focus on real spiritual practices rather than on religious ritualism and preaching is typical for Tantra, and atypical for most religions.
Q 9: 57-60, [61-62] / Luke 9: 57-60, [61-62] = Matthew 8:19-22
57 Someone said to him: I will follow you wherever you go. 58 And Yeshua said to him: Foxes have holes, and birds of the sky have nests; but the Son of man does not have anywhere he can lay his head. 59 But another said to him: Master, permit me first to go and bury my father. 60 But he said to him: Follow me, and leave the dead to bury their own dead. 61 Yet another said: Master, I will follow you, but let me first say farewell to my family. 62 And Yeshua said to him: No one who puts his hand to the plough and looks back, is in a position to enter the Rule of God.
Q 10: 2-11 / Luke 10: 2-11 = Matthew 9: 37-38, 10: 15, 16, 7-14
2 He said to his disciples: The harvest is plentiful, but the workers are few. So ask the Lord of the harvest to dispatch workers into his harvest. 3 Be on your way! Look, I send you like sheep in the midst of wolves. So you be as shrewd as the serpents and as innocent as the doves! 4 Carry no purse, nor knapsack, nor sandals, nor stick, and greet no one on the road. 5 Into whatever house you enter, first say: Peace to this house! 6 And if a son of peace be there, let your peace come upon him. but if not, let your peace return upon you. 7 And at that house remain, eating and drinking whatever they provide, for the worker is worthy of his reward. Do not move around from house to house. 8 And whatever town you enter and they take you in, eat what is set before you. 9 And cure the sick there, and say to them: The Rule of God has drawn close to you. 10 But into whatever town you enter and they do not take you in, on going out from that town 11 shake off the dust from your feet.
Commentary: In the tantric mission of Yeshua the disciples have to leave behind everything they based their old lives on, they will have to abandon their worldly affairs such as family relationships and worldly possessions.
The behaviour in the mission should be one of detachment, an ascetic life style and selfless service such as curing the sick.
There should be no ego-centered approach (innocent as the doves) but also no naive approach (shrewd as the serpents).
In other words, hard on the outside but soft and loving on the inside, as in Tantra and not soft and smiling on the outside but cunning on the inside.
Q 10: 16 / Luke 10: 16 = Matthew 10: 40-41
16 Whoever takes you in takes me in, and whoever takes me in takes in the One who sent me.
Commentary: A saying that shows how the devotional relationship with the tantric Master (Guru) is strongly connected to that with the Father or God.
People who receive the disciples should be seen by those disciples as people who are receiving Yeshua or God.
This saying is one way of describing the technique of taking away the ego out of one’s actions of service by shifting the viewpoint from subject (disciple) -> object (person being visited) towards Subject (Father or God)->object (the disciple)<-Subject (Father or God = person being served).
God is Himself serving the person visited, but the person being visited is also an expression of God, hence God is in fact serving Himself and the disciple is just seemingly in between. Achieving this point of view (replacing the sense of acting from the small self by the acknowledgment of the Father as the Supreme Actor and Presence) is like humbling or even obliterating the ego in child-like surrender to the Master.
Q 10: 19-20 / Luke 10: 19-20 Sondergut
19 See, I give you authority to trample on serpents and scorpions and over all the powers of the 20 enemy. And nothing will harm you in whatever way. Nevertheless, don’t rejoice that the spirits submit to you, but rejoice that you are destined for the Rule of God.
Commentary: This saying about Yeshua giving powers to his disciples to protect and defeat the enemy may refer to the “inner enemy” of negative tendencies that try to block their spiritual progress towards the Rule of God. But it could also refer to external enemies, people with an evil nature who try to thwart the success of the mission. Also here you find the theme of struggle and fight that is so typical of Tantra (Islam calls this ‘jihad’).
There is an extra warning that the aim should be firmly directed towards reaching the Rule of God and that defeating enemies along the way should never be a goal in itself.
In Tantra all the mental tendencies are redirected towards the main spiritual goal using different techniques.
In another saying it is already explained that enemies are not to be hated.
In fact in Tantra enemies and other obstacles are welcomed as the Lord helping to make speedier progress.
Q 10: 24 / Luke 10: 24 = Matthew 13: 16-17
24 Happy the eyes that see what you are seeing! I tell you, many prophets and kings wished to see what you now see, yet never saw it; to hear what you hear, yet never heard it.
Commentary: The sayings suggests that the status of a tantric-mystic master like Yeshua is above that of prophets and kings and his coming is very rare. Seeing him appear and act and hearing his words is very valuable and the disciples are reminded how fortunate they are to know the Master in person.
Q? / Matthew 6: 3-4, 17-18, 6-8 Sondergut
3 When you do some act of charity, do not let your left hand know 4 what your right hand is doing; your good deed must be secret and your Father who sees what is done in secret will reward you.
17 When you fast, anoint your 18 head and wash your face, so that men may not see that you are fasting, but only your Father who sees what is secret will reward you.
6 When you pray, go into a room by yourself, shut the door, and pray to your Father who is there in the secret place; and your Father who sees what is done in secret will reward you.
7 In your prayers do not go babbling on like the heathen who imagine that the more they say, the more likely they 8 are to be heard. Do not imitate them. Your Father knows what your needs are before you ask him.
Q 11: 2 / Luke 11: 2 = Matthew 6: 9-10a, (10b Sondergut)
2a When you pray, say:
2b Beloved Father (Abba),
Let Your Name be hallowed (not in Marcion);
Marcion and early Luke prefer: Let Your Holy Spirit come.
Matthew and later Luke prefer: Let Your Rule come.
[-] Let Your Will be done. (not in Marcion or early Luke)
Commentary: Q 11: 2 may be the original part of the prayer from which the Christian form of prayer evolved.
The question is whether this was used as a collective prayer to be spoken in any kind of gathering right from the beginning or not.
The first and last line (‘Let Your Name be hallowed’ and ‘Let Your Will be done’) look more like mantra’s that are to be ideated before beginning a task or acting out something in order to spiritualise the act and take away the sense of ego in the disciple (as a mystic practice).
The meaning of the prayer with the Holy Spirit in Marcion and early Luke seems more or less identical with the one with the Rule of God. It seems hard to say which one was the more original one in Q or how these two versions both survived separately to make it into the earliest copies of Luke and Matthew.
The preceding Matthean sondergut texts that are missing in Luke seem to fit with the general ideology of the prayer teachings quite well. Fasting and doing good deeds are universal ways of cleansing the sense of ego and serving the Beloved Father in a mystic way. They support the type of ideation that these prayers promote, on the condition that they are performed without a desire for any type of self-centered reward and without a sense of doership (see Q 10: 16).
Q 11: 9-13 / Luke 11: 9-13 = Matthew 7: 7-11
(Marcion version:) 9 I tell you, ask and it will be given, search and you will find, knock and it will be opened to you. 10 For everyone who asks receives, and the one who searches finds, and the one who knocks will it be opened. 11 .. Who of you, being a father, if his son ask a fish, instead of a fish, will give him a serpent? 12 Or instead of an egg, a scorpion? 13 So if you, though evil, know how to give good gifts to your children, how much more will your Cosmic Father give the Holy Spirit to those who ask Him?
Commentary: The things that happen with you in your life have to do with the wishes you had in the past. So you think, so you become (or beget) is one of the central teachings in Tantra.
But the real message comes in the ending of the saying, it is (only) the Holy Spirit what a disciple should wish for and not worldly things.
Is the Holy Spirit in this saying synonymous to the Rule of God in the same way as it seems to be in the previous saying about how to pray?
Q 11: 21-22 / Luke 11: 21-22 = Matthew 12: 25
(Luke version:) 21 When a strong man armed keeps his palace, his belongings are safe. 22 But when a man stronger than himself comes upon him, and overcomes him, he takes from him all his armour in which he trusted, and divides the spoils.
(Matthew version:) How can anyone break into a strong man’s house and make off with his goods unless he as first tied the strong man up before ransacking the house?
Commentary: A saying that is hard to reconstruct because either in Luke or in Matthew or in both versions editing has destroyed the original text.
They are too different from each other and too difficult to interpret to say which one could have resembled the original text.
What does the strong man stand for, what is meant by the house and what are the goods or spoils?
The house is possibly the soul. Because the ‘strong man’ is used in opposite ways in Luke and Matthew the meaning of the strong man is harder to pinpoint.
The spoils or goods are also hard to identify.
Are the spoils the negative tendencies of the disciple, which can only be removed if the positive mind of the disciple (strong man) is strengthened enough? Should an even stronger man (the negative side of the mind of the disciple) be tied first?
I think the saying surely must refer to the soul and the removal of potential reactions or samskara’s because in sying Q: 11:24-26 this also seems to be the subject matter.
Whatever the exact meaning was, both versions of the saying imply that a fight or struggle is needed in order to reach the Rule of God or Holy Spirit.
Q 11: 23 / Luke 11: 23 = Matthew 12: 30
23 The one not with me is against me, and the one not gathering with me scatters.
Commentary: Following the instructions of Yeshua is following dharma (the natural spiritual life style of all humans) leading towards unification in the Rule of God. Those who do not follow that path automatically move in the opposite direction towards disintegration away from the Rule of God. Compare this saying with the last one in Q 19: 26-27 / Luke 19: 26-27 = Matthew 25: 29
Q 11: 24-26 / Luke 11: 24-26 = Matthew 12: 43-45
24 When the defiling spirit has left the person, it wanders through waterless regions looking for a resting-place, and finds none. Then it says, I will return to my house from which I came. 25 And on arrival it finds it swept and tidied up. 26 Then it goes and brings with it seven other spirits more evil than itself, and, moving in, they settle there. And the last circumstances of that person become worse than the first.
Commentary: This saying is about what may happen once the disciple has already been purified of a negative way of thinking or of a negative tendency. It warns that this purification calls for extra protection and awareness against a fall-down by attracting new negative tendencies.
Q? 11: 27-28 / Luke 11: 27-28 Sondergut
27 A woman in the crowd said to him: Hail to the womb that carried you and to the breasts that fed you. 28 He said to her: Hail to those who have heard the word of the Father and have truly kept it.
Commentary: I’m not sure whether this saying was original or not (Burton Mack excludes it from his “Q1”).
If it was original then what could be meant by the ‘word of the Father’?
Is this saying an echo of Q 6: 46-49 that the disciples should truly practise the teachings of Yeshua?
Q 11: 33 / Luke 11: 33 = Matthew 5: 15
33 No one lights a lamp and puts it in a hidden place, but on the lamp-stand, and it gives light for everyone in the house.
Commentary: This saying possibly means that the disciple should not be a spiritual materialist but should translate the spiritual boons by doing selfless service to others.
Q 11: 34 / Luke 11: 34 = Matthew 6: 22-23
34 The lamp of the body is the eye. If your eye is generous, your whole body is radiant; but if your eye is jaundiced, your whole body is dark.
Commentary: You should control your mind and guard its purity by keeping control of your senses and thoughts because ‘so you think so you become’.
Q 11: 39b, 42-44, 46b, 52 / Luke 11: 39b, 42-44, 46b, 52 = Matthew 23: 25-26, 23, 6, 27, 4, 13, 29-36
39b Woe to you, Pharisees, for you purify the outside of the cup and dish, but inside they are full of greed and self-indulgence. 42 Woe to you, Pharisees, for you tithe mint and dill and cumin, and give up justice and mercy and faithfulness. 43 Woe to you, Pharisees, for you love the place of honour at banquets and the front seat in the synagogues and accolades in the markets. 44 Woe to you, Pharisees, for you are like indistinct tombs, and people walking on top are unaware. 46b And woe to you, exegetes of the Law, for you bind people with burdens and load them on their backs, but you yourself do not want your finger to move them. 52 Woe to you, exegetes of the Law, for you (Luke version:) take away the key to mystic knowledge [‘ten kleida tes gnoseos’]) and (Matthew version:) lock the Rule of God in front of people, you yourself do not go in, nor do you let in those trying to enter.
Commentary: A saying in which the selfish and non-spiritual behaviour of religious priests is criticized. They are also accused of hiding or blocking the mystic teachings (‘gnoseos’) from those who need them.
In Luke there is ‘take away the key to gnoseos’, a special type of knowledge. Matthew has ‘lock the Rule of God in front of people’. Taken together this would mean that the special teaching, the ‘gnoseos’ is the means to entering into the Rule of God (self realisation) and you cannot get such gnoseos from religious (spiritually ignorant) self-serving priests and by implication only from a tantric-mystic realised master such as Yeshua.
Q 14:5 / Luke 14: 5 = Matthew 12: 11-12
5 Is there any person among you who has an ox and it falls into a pit on the sabbath day, who will not immediately lift it out?
Commentary: The idea behind this saying is that religious rules or dogma should never be allowed to go against your acting in a spiritual and compassionate way.
Q 12: 2-3 / Luke 12: 2-3 = Matthew 10: 26-27
2 Nothing is covered up that will not be exposed, and hidden that will not be known. 3 What you say in the dark, will be heard in the light; and what you hear whisper into someone’s ear in the secret chamber [‘tameiois‘], will be proclaimed from the housetops.
Commentary: Everything you think, say or do is witnessed, you cannot hide anywhere in that respect. It is an extra warning that you cannot escape the reactions to your actions (karma) and therefore must guard carefully how you think, speak or act. The ‘secret chamber’ (tameiois) is also mentioned in Q 17: 20b-21. Could it also mean the inner secret chamber of temples such as in Delphi or in Jerusalem?
Q 12: 4-7 / Luke 12: 4-7 = Matthew 10: 28-31
(Marcion version:) 4 Do not be afraid of those who kill the body, but cannot kill the soul; 5 fear the one who after killing is able to throw you into Gehenna. 6 Are not two sparrows sold for two cents? And yet not one of them will fall to the earth without your Father’s consent. 7 But even the hairs of your head all are numbered. Do not be afraid, you are worth more than many sparrows.
Commentary: As in the previous saying it is emphasised that God (the Holy Spirit) is always with you but also that He will take care of you because he values you greatly and that you should therefore not fear anyone or anything except the consequences of your own deeds.:
Q 12: 11-12 / Luke 12: 11-12 = Matthew 10: 19-20, Sondergut 10: 22
11 When they bring you before leaders and other authorities, do not be anxious about how or what you are to say, 12 for it will not be you who speaks, but the Spirit of your Father in you. All will hate you for your allegiance to me [-] but the person who holds out to the end will be saved.
Commentary: Another saying urging the disciple not to be anxious or fearful.
Ideating that it is not you who acts but the “Father or Holy Spirit in you”, is a tantric or mystic technique to avoid acquiring new karma, taking away the ego with its fears, worries, pride, hopes etc.
The saying also may illustrate that the mission ran into opposition, which is to be expected in a tantric mission and would actually have been welcomed as a means to develop faster spiritually.
Q 12: 22-31 / Luke 12: 22-31 = Matthew 6: 25-34, 8
22 Do not be anxious about your life, what you are to eat, nor about your body, with what you are to clothe yourself. 23 Is not life more than food, and the body than clothing? 24 Consider the ravens: They neither sow nor reap, nor gather into barns, and yet God feeds them. Are you not better than birds? 25 And who among you by being anxious is able to add to one’s length a centimeter? 26 And why are you anxious about your clothing? 27 Observe the lilies and the grass: They neither card nor work, nor do they spin and yet are clothed. I tell you: that Solomon in all his glory was not arrayed like one of these. 28 If so, how much more will he clothe you, O you of petty faith? 29 So do not be anxious, saying: What are we to eat? Or: What are we to drink. Or: What are we to wear? 30 Your Father knows that you need them all. 31 Rather seek His Rule, and all these shall be granted to you.
Commentary: Another saying urging the disciple not to be anxious.
The main goal in Tantra is self liberation, to seek the Rule of God (not matters of the petty ego).
So there should not be any prayers or wishes for limited worldly goals in the mind of the disciple but a one-pointedness towards the spiritual goal, the Holy Spirit or Rule of God. Assurance is given that it is the duty of the Father to take care of the worldly needs of the disciple, just like he takes care of all of His creatures.
This ascetic and focussed approach in the direction of the main spiritual goal is typical in Tantra (much less so in religion).
Q 12: 33-34 / Luke 12: 33-34 = Matthew 6: 19-21
33 Do not treasure for yourself treasures on earth, where moth and gnawing deface and where robbers dig through and rob, but treasure for yourself timeless treasures. 34 For where your treasure is, there will also be your heart.
Commentary: This saying continues on the same theme as in the previous two sayings, the urging to turn away from striving for earthly pleasures and comforts.
Q 12: 49, 51 / Luke 12: 49, 51 [first half Sondergut] = Matthew 10: 34-36
49 Fire have I come to hurl on the earth, and how I wish it had already been blazed up! 51 Do you think that I have come to hurl peace on earth? I did not come to hurl peace, but a sword!
Commentary: Tantra is all about struggle and fight. The peace lies only in the goal, the end result in the Rule of God or Holy Spirit.
Fire in a torch or a sword or dagger is also an attribute in the right hand of the dancing tantric Shiva, symbolising the struggle between the positive and the negative, the good and the bad. The negative is symbolised by a skull or a serpent in his left hand.
Q? Matthew 5: 29-30 Sondergut (Mark 9: 43-48/Matthew 18: 8-9)
30 If your right hand is your undoing, cut it off and fling it away; it is better for you to lose one part of your body than for the whole of it to be thrown into hell. 29 And if your right eye leads you astray, tear it out and fling it away; it is better for you to lose one part of your body than for the whole of it to go to hell.
Commentary: A saying explaining very graphically (probably too graphic for the author of Luke) how important it is to struggle hard to control the senses and the body in order to be able to follow the spiritual path towards the Rule of God.
Q 12: 54-56 / Luke 12: 54-56 Sondergut
54 When you see clouds banking up in the west, you say at once, “It is going to rain”, and 55 rain it does. And when the wind is from the south, you say, 56 “There will be a heat-wave”, and there is. What hypocrites you are! You know how to interpret the appearance of earth and sky; 57 How is it you cannot judge for yourselves [ ] what is the right course?
Commentary: Tantra is also about judging the right course of action after carefully observing ones own mind instead of being controlled by impulsive urges.
Q 12: 58 / Luke 12: 58 = Matthew 5: 25
58 While you go along with your opponent on the way, make an effort to get loose from him, lest the opponent hand you over to the Judge, and the Judge to the assistant, and the assistant throw you into prison. 59 I say to you, You will not get out of there until you pay the last penny!
Commentary: In the struggle for attaining the Rule of God all kinds of obstacles, all kinds of opponents that you meet on that positive path have to be overcome. You will have to keep on struggling to rid yourself of the negative and follow the positive. If you stop struggling and give in to the negative and nurture it, then the cosmic force, the assistant of God or Holy Spirit will keep you bound in those negative aspects and you will remain in bondage until you have paid the price for all the karma you have gathered.
Q 9: 27 / Luke 9: 27 = Matthew 16: 28 = Mark 9: 1
27 I tell you this: there are some standing here who will not taste death before they have seen the Rule of God.
Commentary: Yeshua predicts that some of the disciples will get the realisation of the Rule of God before the end of their lives.
Q 13: 18-21 / Luke 13: 18-21 = Matthew 13: 31-33
18 What is the Rule of God like, and with what am I to compare it? 19 It is like a seed of mustard, which a person took and threw into his garden. And it grew and developed into a tree, and the birds of the sky nested in its branches. 20 And again: With what am I to compare the Rule of God? 21 It is like a yeast, which a woman took and hid in three measures of flour until it was fully fermented.
Commentary: Two comparisons that try to picture the meaning of the Rule of God.
The Rule of God or Holy Spirit is beyond time and space within which we understand things, so it cannot really be explained or understood directly but it has to do with the expansion of the consciousness of the disciple.
This expansion from something small and limited into something infinitely bigger is pictured as a tiny seed that grows into a very much larger tree or as a small yeast that can make a whole bread rise tremendously starting out from a smaller piece of dough.
So the Rule of God is the small consciousness of the disciple that has become limitless after its expansion into the Cosmic Consciousness or Holy Spirit.
The birds that can nest in the branches of the tree stand for all the living creatures in the universe who find shelter in the Rule of God. So the tiny individual consciousness of the disciple becomes one with the Cosmic Consciousness which Q likes to call ‘Rule of God’ (Basileion tou Theou).
Q 13: 24 / Luke 13: 24 = Matthew 7: 13-14
24 Struggle to enter through the narrow door, for many will seek to enter and few are those who enter through it.
Commentary: Once again the theme of struggle so typical for Tantra. Entering into the Rule of God is described as entering through a narrow door (the same door that the religious priests were trying to keep closed and locked). The door is narrow making it very hard for most people who wish to enter to make it through. The door seems so very narrow because it cannot be passed through without the total withdrawal of the ego of the individual.
Q 18: 25 / Luke 18: 25 = Matthew 19: 23-25a (= Mark 10: 25)
25 It is easier for a camel to pass through the eye of a needle than for a rich man to enter the Rule of God.
Rich people who have spent time amassing personal wealth are attached to material things making it impossible for them to enter through the narrow door leading into the Supreme Consciousness or Holy Spirit (Rule of God). The ego mind needs to be contracted to the maximum in order to expand one’s consciousness which is not possible if you are tied to your desires.
Q 14: 11, 18: 14 / Luke 14: 11, 18: 14 = Matthew 20: 26-28, 23: 12
11 Everyone exalting himself will be humbled, and the one humbling himself will be exalted.
Commentary: Most people have a hard time getting through the narrow door because they aren’t able to withdraw their ego enough, getting themselves stuck in the doorway. The struggle is the fight against the negativity (negative tendencies) that keeps the ego large and keeps people from realising who they really are.
So the one who is able to shrink the ego (be humbled) will pass through the narrow door and will be exalted when the individual consciousness expands into the infinite Cosmic Consciousness, into the Rule of God.
Q 14: 26-27, 17: 33 / Luke 14: 26-27, 17: 33 = Matthew 10: 37-39, 16: 24-26
26 The one who does not forsake his father and mother cannot be my disciple; and the one who does not forsake his son and daughter cannot be my disciple. 27 The one who does not take his cross and follow after me cannot be my disciple.
33 The one who finds his life [‘psuchen’] will lose it and the one who loses his life for my sake will find it [‘zoogonesai’].
Commentary: In the tantric mission the disciple should be prepared to forsake (abandon) his biological family because such particular imprinted attachments from the past will make it harder to love and serve in an indiscriminate way.
But to give up your worldly life by offering it to the Son of man will mean gaining another and better life, i.e. the life in the mission and ultimately in the Rule of God.
The Greek text has ‘hate’ instead of ‘forsake’, but the Aramaic word for hate in this context has both meanings in one.
Anyway, the forsaking of one’s biological family will also be meant here as an emotional separation, not just a physical one.
In the second part of the saying it again becomes clear that there are two clear choices, the positive one towards the Rule of God by surrendering worldly aspirations in fully serving Yeshua and the negative worldly path leading away from it by serving the limiting ego.
Q 14: 34-35 / Luke 14: 34-35 = Matthew 5: 13
34 Salt is good; but if salt loses it saltness, 35 with what will it be seasoned? Neither for the earth nor for the dunghill is it fit – it gets thrown out.
Q 14: 28-32 / Luke 14: 28-32 Sondergut
28 Would any of you think of building a tower without first sitting down and calculating 29 the cost, to see whether he could afford to finish it? Otherwise, if he has laid its foundation and then is not able to 30 complete it, all the onlookers will laugh at him. “There is the man”, they will say, “who started to build and could 31 not finish”
Commentary: Before choosing to follow the Master, the disciple should consider whether he will have the strength to stay on that path until the end. The saying also tells in general that you should always make a maximum effort to finish something or better not start it at all.
Q? 17: 1-2 / Luke 17: 1-2 = Matthew 18: 7-6
1 It is necessary for enticements to come, but woe to the one through whom they come! 2 It is better for him if a millstone is put around his neck and he is thrown into the sea, than that he should entice one of these little ones.
Commentary: I’m not sure about the meaning or even the placement of this saying in Q-lite. The saying seems to say that people who entice the disciples to diverge or even fall from the path or mission will receive a very bad reaction (get very bad karma?). None of the disciples will have perfect behaviour, is this then a warning to all of them not to drag other disciples along in any bad behaviour?
Q 17: 3-4 / Luke 17: 3-4 = Matthew 18: 15, 22
3 If your brother sins against you, rebuke him; and if he repents, forgive him. 4 And if seven times a day he sins against you, also seven times you shall forgive him.
Commentary: An instruction how to treat a fellow disciple who makes a mistake and how to keep forgiving him when he repents.
Q 17: 6 / Luke 17: 6 = Matthew 17: 20b
6 If you have faith like a mustard seed, you might say to this mulberry tree: Be uprooted and planted in the sea! And it would obey you.
Commentary: A saying that illustrates that the (occult) power of even a small bit of spiritual development can be great, the power of mind or consciousness over matter.
Q? 15: 4-5a, 7 / Luke 15: 4-5a, 7 = Matthew 18: 10, 12-14
4 Which person is there among you having a hundred sheep, and losing one of them, will not leave the ninety-nine in the mountains and go hunt for the lost one? 5a And if it should happen that he finds it, 7 I say to you that he rejoices over it more than over the ninety-nine that did not go astray.
Commentary: I’m not sure if this saying was part of Q-lite.
Q 17: 20b-21 / Luke 17: 20b-21 = Matthew 24: 26
20b The Rule of God does not come by observation [‘parateresos’]. 21 They should not say: “He can be observed in the wilderness, nor in the inner, secret chambers (of temples) [‘tameiois’]. For the Rule of God is within you! [‘entos humon’].
Commentary: A saying explaining where the Rule of God is to be found. You cannot find it by searching for it in the objective outer world such as in the inner rooms of temples or in the wilderness but you have to go into the subjective inner world of your own self or I-feeling.
If you look to what happened to this important saying as it was altered to something entirely different in Matthew and Luke, then you can clearly see how far the christian gospel writers had become removed from the original mission and teachings. The saying was somehow absorbed into the edited forms of the saying but its unity and meaning was thoroughly messed up.
Q 19: 26-27 / Luke 19: 26-27 = Matthew 25: 29
26 To everyone who has will be given; but from 27 the one who does not have, even what he has will be taken from him.
Commentary: The aim of Tantra, the aim of moving towards the Rule of God is to lose all worldly desires and aspirations and merge them in the single desire for the Rule of God. By following such a path all the worldly desires will be taken away one by one, even the last single desire. But people who pursue multiple worldly desires will be given more.
The one whose last desire is also taken away will pass through the narrow door and merge into the Rule of God.