“Blessed Are the Poor in Spirit” – Intentions for Prayer

Written down by Agata Pająk

Technical matters concerning the concept and the construction of sentences when working with intentions

Article: “800 Intentions for Clearing” – Link

“Building Extensive Intentions and Prayers. A Skype Conversation About the Technique” – Link 

“A One-Sentence Structure for Intentions” – Link

When working with intentions, adding the word “not” to a particular word means that it is worthwhile to mention its opposite as well, or even, during the process itself, to find and speak aloud any synonyms that come to mind together with their opposites.

For example:

— being poor, being ill

It is also beneficial to express this together with its opposite:

— being poor, being ill; not being poor, not being ill

This immediately allows the given pattern to be addressed as broadly as possible in its different aspects, including through its opposite. It is also worth knowing that Souls often think or claim that they do not possess such opposite patterns—for example, that they are not idolaters in a particular case or with regard to a particular word.

Another example:

A woman’s Soul denies ever having been a bad mother. Therefore, adding the negation—not being a bad mother—may help it understand the state in which it finds itself.

Being a bad mother; not being a bad mother

“Of course not, never in my life! Those are not my patterns. What I do is my private matter.”

— This is what a Soul very often says or thinks about itself.

1. our own and, through us, others’ believing and being convinced that the blessings presented by Jesus in the Sermon on the Mount reveal and give us and others a perspective of happiness and joy, a hope for the happiness and joy that God desires for human beings and Souls, and which human beings, Souls, and other beings can attain, although the path leading to this happiness and joy is filled with poverty, persecution, and weeping
2. our own and, through us, others’ accepting for ourselves and others the path to the happiness and joy that God desires for us and others, while this path is filled with poverty, persecution, tears, weeping, and misery
3. our own and, through us, others’ promoting, following the evangelist Matthew, that blessed are the poor in spirit, the dim-witted, “for theirs is the kingdom of heaven,” as well as understanding “blessedness” as happiness
4. our own and, through us, others’ understanding and being aware that the Aramaic and Greek term “poor” means beggars, people from the margins of society, those situated at the very bottom of the social hierarchy
5. our own and, through us, others’ being poor, being beggars, being from the margins of society and from the very bottom of the social hierarchy, as well as remaining among such beings and causing ourselves and others to become like this
6. our own and, through us, others’ making begging a way of life and a means of earning money by preying upon others, whether from necessity arising from life at the bottom of the social hierarchy or by pretending to be beggars out of convenience, reluctance to act, and for all other reasons
7. our own and, through us, others’ being beggars, including those who beg out of convenience and prey upon others, and accordingly being those beings upon whom all kinds of poor people and beggars prey, including those who are beggars out of convenience rather than necessity
8. our own and, through us, others’ being such people, Souls, beings, entities, and creations who are beggars and remain at the bottom of the social hierarchy because of narrow intellectual horizons, who are bound by hypocritical ideology, deprived of inner life, enslaved by practical materialism, and living only in order to survive and endure
9. our own and, through us, others’ being those to whom Jesus directs promises of happiness and the kingdom of heaven as to the poor in spirit, as well as our own and, through us, others’ striving to become participants in the promised happiness and to enter the kingdom of heaven through poverty, renunciation, and suffering, while remaining unaware that Jesus did not mean beggars, although he probably did not exclude them
10. our own and, through us, others’ striving to become poor and to deserve the kingdom of heaven and happiness promised by Jesus by renouncing and disposing of all material and spiritual goods in order to become and remain poor, including poor in spirit and dim-witted
11. our own and, through us, others’ explaining to ourselves and others that “poor” means “with God,” understanding this term in such a way and adapting our own and others’ lives to this reasoning, while believing that by being poor we are and will be with God
12. our own and, through us, others’ being convinced, believing, and promoting that Jesus shared a warm bond with all poor people, and that the Heavenly Father, God, through His Son Jesus, first established contact with simpletons so that they would be the first to learn that He loves them and that they would possess the kingdom of heaven, as well as that they, the poor, enjoy God’s special favour
13. our own and, through us, others’ striving to enjoy God’s special favour
14. our own and, through us, others’ being convinced and believing, and even promoting, that Jesus did not promise the poor the kingdom of heaven in order to gain their support, nor in order to console them naively so that they would endure earthly misery more cheerfully
15. our own and, through us, others’ being convinced, believing, and even trusting that Jesus communicates to us and others the truth that the Heavenly Father, God, stands on the side of the poor, although in the eyes of sages, rulers, and politicians the poor are worthless, as well as believing that divisions among human beings and Souls were invented by human beings and Souls and have no significance whatsoever for God, because everyone matters to Him
16. our own and, through us, others’ awaiting the kingdom of heaven promised by Jesus on the condition of our own and others’ moral transformation, as well as being aware that Jesus does not promise the poor an improvement in their social and material situation
17. our own and, through us, others’ striving to fulfil the conditions of the promise of the kingdom of heaven by seeking moral transformation and the transformation of our own and others’ hearts expected by Jesus
18. our own and, through us, others’ understanding and being aware that the transformation of the heart which Jesus expects from us in exchange for the promise of the kingdom of heaven is a transformation that will make us and others friends of God and citizens of the kingdom of heaven
19. our own and, through us, others’ understanding, being aware, and believing that the kingdom of heaven is not the fruit of purely human effort and that God cannot be compelled through human actions to bring this kingdom into existence
20. our own and, through us, others’ treating and perceiving Jesus as the embodiment of the kingdom of God, as well as being convinced that through Jesus the Heavenly Father, God, invites everyone to participate in the Kingdom, which is God’s gift
21. our own and, through us, others’ being convinced, believing, and promoting that Jesus’ words about the kingdom of heaven are good news concerning everyone without exception, which was emphasized by Jesus when he directed this news first to the poor rather than to the powerful
22. our own and, through us, others’ believing and promoting that only God can save a human being or Soul from the evil in which they became entangled through original sin, as well as accepting that what we and others are is owed to God, and that our own and others’ lives are more a matter of grace than anything else, more the result of God’s will than of merit
23. our own and, through us, others’ being human beings, Souls, and beings who are truly poor in spirit and capable of distancing themselves from all privileges and other merits that provide reasons for prestige and glory, renouncing them, as well as our own and others’ distancing ourselves from and renouncing all goods, prestige, glory, merits, and the possession of anything
24. our own and, through us, others’ being poor in spirit and dim-witted, being convinced and believing, and even promoting, that in our poverty, including spiritual poverty, we come to know ourselves as we truly are before God, as well as knowing that God is everything and that a human being has no reason for glory, and certainly none for self-glorification
25. our own and, through us, others’ being poor in spirit and dim-witted, opening our hearts and making them sensitive to God’s love
26. our own and, through us, others’ understanding, considering, believing, and promoting that the deepest meaning of our own and others’ lives consists in accepting the kingdom of God, for which the human being was created and destined
27. our own and, through us, others’ being poor in spirit and dim-witted, being humble and convinced that only through God can we transform our own misery into the fruits of love
28. our own and, through us, others’ being poor in spirit and dim-witted, placing all our trust in God, Jesus, the Trinity, the Mother of God, saints, and not only these, because we know that all other guarantees fail
29. our own and, through us, others’ completely entrusting ourselves to God, Jesus, the Trinity, and not only these, when we wish to transform our own and others’ wretchedness into fruits pleasing to God and Jesus
30. our own and, through us, others’ being convinced and believing that, for example, a horse produces manure and then pulls that foul-smelling manure to a field in order to fertilize it so that something may grow there, and that thanks to this stinking manure beautiful wheat grows, as well as explaining to ourselves and others that our own and others’ sins are such manure which we cannot get rid of, and carrying them patiently and diligently into the hands of loving God, Jesus, and others, thanks to which they will undoubtedly be transformed into intoxicating fruits
31. our own and, through us, others’ seeking such places, relationships, and arrangements in which we may remain among such beings and in such places and vibrations where manure is produced, which according to us and others serves to grow valuable and abundant fruits
32. our own and, through us, others’ being poor in spirit and dim-witted, and being like them, meaning those who do not attempt to develop spiritually and have no interests whatsoever
33. our own and, through us, others’ being convinced, believing, and promoting that spiritual poverty is a blessing, that it is a blessing to be sorrowful, meek, longing for justice, merciful, pure in heart, and among those who establish peace, as well as wishing this upon others so that they may be like this and experience life in this way

34. our own and, through us, others’ being poor in spirit and dim-witted, suffering persecution for the sake of righteousness, being insulted, cursed, and lied about by others, and enduring this patiently in order to enjoy the great reward awaiting us and others in heaven for such experiences
35. our own and, through us, others’ doubting whether we will manage, whether we will live to receive the reward in heaven promised to us and others, among others by Jesus and because of him, as well as testing how much we and others can endure, how much torment, suffering, renunciation, and persecution we are capable of bearing
36. our own and, through us, others’ justifying ourselves and others, and explaining to ourselves and others that, although numerous misfortunes, sufferings, and torments befall us and others, and although we are persecuted, we can expect the reward of the kingdom of heaven, as well as that we are blessed and happy because, despite these hardships, the Kingdom has been promised to us
37. our own and, through us, others’ comforting ourselves and others as those who suffer, are unhappy, persecuted, and weeping, so that we do not lose hope, so that we endure all of this and do not break, because Jesus promised us and others that our own and others’ hardship and suffering would not be in vain, that God would remember it and give us and others a reward
38. our own and, through us, others’ suffering in order to deserve the kingdom of heaven
39. our own and, through us, others’ hungering and thirsting for righteousness as beings who experience injustice personally, and being certain that our own and others’ desire will be fulfilled by God, that we will be satisfied, and that God will ensure that injustice is no longer done to us and others
40. our own and, through us, others’ being convinced, believing, and promoting that the blessings of Jesus, including those from the Sermon on the Mount, are not a wish for suffering and hardship, but give hope to those who suffer and those who toil that these sufferings will not last forever, that God will bring them to an end, and that they will not remain without recompense
41. our own and, through us, others’ believing and being convinced that we are blessed and happy because of what has been given to us and others
42. our own and, through us, others’ understanding, explaining, justifying, accepting, and promoting that the “poor in spirit” are such beings, people, and Souls who possess a spirit, an inner strength which causes them to choose poverty as a way of life, our own and others’ being like this and remaining among those who possess inner detachment and inner freedom in relation to material goods
43. our own and, through us, others’ understanding, explaining, justifying, accepting, and promoting that the “poor in spirit” are such beings, people, and Souls who are poor in spirit, that this poverty concerns the spirit and the inner self, as well as justifying that this also concerns a pure heart and a gentle and humble heart
44. our own and, through us, others’ understanding “spiritual poverty” in relation to Semitic culture, and understanding that a poor person is an impoverished person, bent over, socially oppressed, without the means to defend their rights, who must bow before the rich and powerful as a sign of dependence upon them and respect for them, and using this term also to describe a spiritual attitude toward God, as well as our own and, through us, others’ being such people—poor, socially oppressed, bent over, without the means or possibility to defend our rights, remaining dependent and acknowledging this dependence upon the powerful and wealthy, and also upon God and Jesus
45. our own and, through us, others’ promoting the text from the Gospel according to St Matthew as the opposite of a blessing, including “woe to you, scribes and Pharisees…,” in which Jesus accuses them of desiring to be admired and to teach others in the sense of knowing better and instructing them, and, following this, our own and others’ negating, persecuting, and rejecting those who are educated and possess knowledge and wisdom
46. our own and, through us, others’ being poor in spirit and dim-witted, experiencing the limitations of our inner strength, acknowledging our helplessness and dependence upon God, Jesus, and not only these, enduring this humbly and not being proud
47. our own and, through us, others’ believing that the first blessing of Jesus from the Sermon on the Mount promises all those who experience and acknowledge their inner helplessness that God will come to the aid of their weaknesses and grant them His power, as well as believing that this is a promise of hope that God will come to us and others, comfort us in weeping, injustice, and persecution, and save us from the hands of persecutors
48. our own and, through us, others’ not surrendering to sorrow because of suffering and not becoming discouraged in our efforts to do good, believing that God has promised so many times that He will wipe every tear from our own and others’ eyes and turn mourning and lamentation into joyful dancing, as well as our repeatedly waiting for this and remaining in expectation
49. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who have understood and understand that happiness does not depend upon material values and so-called good fortune, and who do not associate the needs of their hearts solely with what they possess
50. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who have lost their independence and have been humiliated but have not been broken in spirit, as well as being inwardly poor, deprived of the ability to display pride while feeling themselves to be chosen by God Himself
51. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who no longer take pride in a spirit of contentment and do not desire satisfaction, but have learned and accepted how to live in such a situation and trust solely in divine providence
52. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who are convinced and believe, and even promote, that the poor are those who find true wealth in God and are happy because they do not rely upon their own or others’ wealth or strength, but receive everything from God
53. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who have been liberated from attachment to earthly values, of which, among others, St Paul says: “I tell you, brothers, the time is short. Therefore, those (…) who use this world should do so as though they were not using it” (1 Cor 7:29–31). “As poor, yet enriching many; as having nothing, yet possessing everything” (2 Cor 6:10)
54. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who do not take pride in what they possess, who have a proper opinion of themselves and recognize their insignificance before God, and who also do not take pride in their knowledge, acknowledging the limitations of human reason
55. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who are capable of admitting their mistake and saying, “I am sorry”
56. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who have a proper attitude toward accumulating material goods, including not becoming attached to them, giving them up easily, not valuing them, not striving for them, and renouncing them while remembering the words of Jesus addressed to the rich man whose land produced an abundant harvest and who ordered new barns to be built, saying to himself: “You have many goods stored up for many years; rest, eat, drink, and enjoy yourself.” “Fool,” Jesus says to such people, “this very night your Soul will be demanded of you; then who will possess what you have prepared?” (Luke 12)
57. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who fail to appreciate the value of what they have acquired, believing that because of it they will suffer harm to the Soul and that, by becoming attached to the world, they are fools
58. our own and, through us, others’ being poor in spirit and dim-witted, and being like those compared by Jesus to the lilies of the field and the birds of the air, whom the Lord God feeds and clothes

59. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who believe and are convinced that it is foolish to secure the future through wealth, to possess safeguards for the future, as well as regarding provident people as fools and being regarded as fools when we strive to secure the future
60. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who believe and promote that the pursuit of money and wealth obscures God and another human being, another Soul, from people and Souls, as well as promoting such beliefs in various religions as scholars, priests, monks, and not only these
61. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who believe and promote that money and wealth deprive life of meaning and cause the value of who we are and how we live to cease to matter, while what matters instead is what we and others have and possess
62. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who are convinced, believe, and promote that, as such people, poor in spirit, we are the chosen ones who have not allowed themselves to be deceived by the proposals and temptations of various advertisements and offers to improve the material quality of life
63. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who are happy because they are rich in God
64. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who do not succumb to manipulation or the temptation to improve our own and others’ material and financial situation
65. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who believe that the desire to possess material goods may take such powerful control of the human spirit that one serves only what one acquires
66. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who are convinced that people who have succeeded in life possess talents, including entrepreneurship, intelligence, resourcefulness, and cleverness, as well as our devaluing these talents and calling them foolishness
67. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who are convinced that Jesus knew what he was saying when he said that it is easier for a camel to pass through the eye of a needle than for a rich person to enter the kingdom of heaven
68. our own and, through us, others’ making ourselves and others aware and understanding that the rich are happy and do not have to force themselves through the eye of a needle to join those who are poor, including poor in spirit
69. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who believe, are convinced, and promote that we will take neither wealth nor material goods with us to the other side of life, but that they will make this passage more difficult, including because of attachment to them
70. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who give away their possessions, including those acquired in various ways, in order, among other things, to compensate for various wrongs
71. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who are always ready to distribute generously from their own and others’ wealth to those in need
72. our own and, through us, others’ being poor in spirit and dim-witted, and being like those who believe that by giving away our wealth and possessions we illuminate the darkness of our own and others’ conscience
73. our own and, through us, others’ being poor in spirit and dim-witted, and being like them, as well as believing that we and those like us are wise, happy, and realistic people who move away from living for ourselves toward living for others and for our fellow human beings
74. our own and, through us, others’ being convinced that one should rather be poor in material things and rich spiritually
75. our own and, through us, others’ being convinced, believing, and promoting that poverty is a gift of the spirit and should be practised for the sake of the spirit, meaning that the Soul should be attached to poverty
76. our own and, through us, others’ being and feeling ourselves to be poor, poor in spirit, dim-witted, and like them, including feeling blessed
77. our own and, through us, others’ being poor people who suffer shortages of food, clothing, and many other material necessities, endure various forms of humiliation, contempt, and rejection, and whose condition awakens various desires in them, as well as being unable to help themselves, regarding themselves as weak and expecting help from others, being perceived in this way and perceiving others in this way
78. our own and, through us, others’ being such poor people whose desires to possess are transformed into covetousness, evil thoughts, and sin
79. our own and, through us, others’ being convinced, believing, and promoting that poverty does not grant salvation to anyone, but only the proper state of character accompanying poverty, as well as that such a disposition pleases the Lord God and that God sends an invitation and a calling to such people, Souls, and beings
80. our own and, through us, others’ being convinced that we correctly understand Matthew’s words concerning the blessed poor in spirit, as well as believing that it is not enough merely to be poor in order to be saved, but that one must be poor in spirit
81. our own and, through us, others’ being convinced, believing, and promoting that spiritual poverty is worthy of love

This entry has 1 comment

s_majda writes:

08/07/2017 at 20:48 (Edit)

If we assume that what we say to God is fulfilled literally, then in the Polish language the Heavenly Father mentioned in point 15 may mean some blue-coloured figure.

And in turn, the Kingdom of Heaven may mean a planet of blue Avatars. To be on the safe side, let us turn this into intentions.

Opublikowano: 22/07/2026
Autor: Sławomir Majda
Kateogrie: Religions, priests, sects, idolatry, vows.

Komentarze