887. As mentioned previously, the world redeemer says: "But I say to you that whoever is angry with his brother without cause shall be in danger of the judgment". In this connection it should be pointed out that some bibles observe that the words "without cause" are not found in the oldest manuscripts of the material from which the Bible gradually emerged. These words have been added by writers at a later date. But this is quite natural. They have not grasped the depth of Jesus' pure, high-intellectual, loving or cosmic attitude towards everything and everyone. They thought that the anger was perfectly justified and therefore incurred no judgment on its originator, since it was not "without cause", that is to say, since the brother was the cause of the anger. And in Christianity today this view is in evidence under the concept of "holy wrath" and "righteous indignation". This form of anger finds no justification in the oldest manuscripts, that is to say those writings that date from the time that was closest to when Jesus was alive. That these oldest writings are therefore also more in agreement with the world redeemer's understanding of the problem is proved to be a fact through his words: "But whoever slaps you on your right cheek, turn the other to him also". When someone who is slapped on the right cheek by his brother or his neighbour becomes angry with him, it is not "without cause". And yet the world redeemer says that in such a situation one should turn the left cheek also, which is the same as saying that one should forgive one's neighbour. That this is indeed what he means is, moreover, irrefutably confirmed by his own way of being. What attitude did he reveal towards his executioners on the cross? Did he not say: "Father, forgive them, for they know not what they do"? Is this not the very culmination of "turning the left cheek, when one is slapped on the right one", this forgiveness being at the same time not a symptom of naivety but of high-intellectual knowledge. Do not his words "for they know not what they do" provide a high-intellectual basis for his forgiving?
      Being angry with a being because it has done something that, from a cosmic point of view, it was not aware of merely represents the same foolishness as being angry with a little, new born baby that as yet knows nothing at all about the physical world that it has just entered. The world redeemer's forgiveness is thus not a result of sentimental, hypersensitivity or fanaticism, but pure, intellectual sympathy, which is in fact the same as culminating love.
      To be "in danger of the judgment" is therefore the same as having transgressed against the law. This law can be nothing other than the law of neighbourly love, which Jesus spoke about, that commands everyone to love their neighbour as themselves, this love being "the fulfilment of all the laws". As observance of the commandment to love your neighbour was the requirement for entering the "kingdom of heaven", it is this observance that causes one to be guilty or "in danger of the judgment" when one is angry with one of one's fellow human beings. The effects of this guilt can be – not an angry God – but only the fact that one cannot enter the "kingdom of heaven" and one is still bound to the primitive plane of terrestrial human beings where one continues to live in the zones of the animal kingdom, making use of its principles of anger, fighting and killing. One is forced to remain the "prodigal son eating with the swine". As one can see, the "judgment" of which one is guilty can be identical with only one thing, namely "wisdom". The words of the world redeemer should then, in their deepest or cosmic analysis, be interpreted thus: "He who is angry with his neighbour, for no matter what reason, is not complying with wisdom and cannot possibly avoid constituting, together with all like-minded beings, the very zone that is the home of the killing principle".