There are a few presumptions we have to put into question.

    Blissful are the poor in spirit.

Which is the cause and which is the effect?

- The blissful are consequently poor in spirit?
- Or, are the poor in spirit consequently blissful?

- Is blissfulness a reward for being poor in spirit?
- Or is being poor in spirit the reward for being blissful

Perhaps, more accurately, the poor in spirit are the two sides of the same coin. The apparent duality of particle and wave properties of a photon even though they are but a singularity. The seeming duality of works vs faith, even though they are but a singularity in phenomenon.

Will this perception of mutual predisposition descend into arguments of predestination. It should not. They are the spontaneous rewards and consequences of each other. Just like saying "bright is the sunlight". It's an observation.

Diogenes' apparent perception that Civilisation's pomposity is a degenerative trait. Pomposity has no useful function to the purpose and existence of the human race. Pomposity unnecessarily consumes resources that could otherwise further fuel the progress of the human race. One should deny oneself the unnecessary luxuries and rituals in order to attain progress.

If you see someone in need, provide help. If you see someone's feet smelling wash them - don't wait for a ritual to begin, don't wait for a special holiday to do it. If you see a package fallen off the supermarket shelf, pick it up and put it back onto the shelf. Don't wait for the supermarket *associate* to have to do it themselves.

But, I'm afraid that some unfortunate souls may have turned the washing of feet into a pompous ritual.

    For theirs is the kingdom of heaven.

People who have found singularity in being poor in spirit and being blissful, who have found the singularity of having faith and exhibiting works have already created the kingdom of heaven.

As Alexander the Great supposedly said, that if he were not Alexander he would be Diogenes. Apparently, Alexander knew that Diogenes was blissful in the heaven that he demonstrated in his style of living to the people around him, that they too could create to find the true happiness within themselves.

Diogenes denying himself of unneccesary luxuries and unneccesary burdens of so-called "civilization" to eliminate the clutter in one's life, to be able to enjoy the core values of life and be blissful. And found the kingdom of heaven therewith.

Being poor in spirit affords oneself the neglect of expectations from neighbours and friends or strangers, allowing the freedom to pursue one's course of life unhindered - and that is bliss.

The argument of predestination is a skewed view due to a misaligned perception of predisposition. Predestination's validity depends on the concept of temporal sequence and consequence. If time did not exist or existed in another way, the Calvinist would never have perceive the unneccesary concept of predestination. The term "predispostion" would be replaced by the term "mutual disposition".

The perception of time is due to the 2nd law of Thermodynamics. That our perception of consequentiality must progress in the path of increasing entropy. Throw away all the unneccesary burdens of "civilization", and then justce will flow as a naturally flowing stream as time flows towards increasing entropy. And then you will clearly see the interplay and balance between the potential energy of faith with the kinetic energy of work. And then you would not have to worry if either works or faith is a predestined path towards heaven.

And you would realise that one asymptotic day the increase of entropy will come to a rest - at which point you will achieve the nirvana of Sabbath and you will see your Creator. And being meek is to dispense away with non-necessities and non-essentials, like clouds blocking your view of the stars, to allow you to look at that point in "time" straight into the face of your Creator.

    Blissful are the peacemakers, theirs is the enjoyment of the land wherein they dwell.

The whole beatitudes is a singularity of mutual natural response blissfulness and an existence of heaven. Not of any mono-directional vectors of consequentiality. But a whole continuum where each verse is but an intrapolative dot of a sphere. Undeterred by the consequence of time.