The Book on the Living God, by Bo Yin Ra (Joseph Anton Schne

That's French for "the ancient system," as in the ancient system of feudal privileges and the exercise of autocratic power over the peasants. The ancien regime never goes away, like vampires and dinosaur bones they are always hidden in the earth, exercising a mysterious influence. It is not paranoia to believe that the elites scheme against the common man. Inform yourself about their schemes here.

Re: The Book on the Living God, by Bo Yin Ra (Joseph Anton S

Postby admin » Sun Apr 22, 2018 2:30 am

Chapter 19: On Everlasting Life

I HERE SHALL speak of living Light : the everlasting Life that nothing can destroy in all eternity and which imbues all Being that is human.

I want to make you see the light that shines within your heart, which lives in you and can illuminate your being.

All of you that sought the meaning of this mortal life have far too long already followed ways that only lead to error.

You now shall find what you were seeking, if you will trust the words of someone who has found.

You are like royalty who live in ignorance of their own realm.

In yourselves alone you find the timeless realm your eyes shall seek in vain as long as you expect to see it in the world outside.

ALL YOUR questions go unanswered, but you continue asking, “Where is the kingdom we were promised?”

“Shall our being simply disappear the day we leave this present life, or shall our consciousness survive when our mortal life has ended?”

Comprehend that those who in their day had asked the selfsame questions are alive within you, present in your inner realm, and that they here could answer what you ask if you had not grown deaf from all the noise in your external world.

Your own eternal soul is, finally, the kingdom of the spirits who shall live within and with you through eternity.

Within your timeless self you comprehend Infinity.

Within you lives what is, what was, and what is yet to be.

Your very self is timeless presence within all dimensions, but you are still confined to being present only here and now, within the physical domain, where you keep waiting for events that never come.

You still believe the kingdom of eternal peace is far away, a realm beyond the stars, while in reality that kingdom lives within you, and you yourself are living in it even now.

WHOEVER has attained that kingdom within becomes its sovereign forever.

As you shall there encounter human life of every kind in its eternal essence, so too, shall you be found within that realm: in all the others who possess it in themselves.

It is a single realm encompassing all spirits, but each among the countless souls who found this realm within will own it undiminished. Each one becomes its sole, unchallenged sovereign whose reign shall last forever; as if, indeed, no other ruled this inner realm, which all among the multitudes rule also as the kingdom of their own soul alone.

You cannot find the Spirits’ realm outside of your own selves.

For only in yourselves can you indeed attain it.

Your searching in the world outside would needs subject you to illusions; for everything outside the timeless world of your own inmost self is no more than a fleeting image—experience enduring but a little while—as is this life on earth, which is cut short by death.

Where the eternal soul abides within itself, integrated with and guided by a conscious self, there at last we find the kingdom that shall never end.

There alone one is secure from all illusions.

Only there eternity becomes our very own.

It is your timeless self that is alone the all-possessing sovereign of this eternal realm.

THE sovereigns within this timeless realm are infinite in number, and all who gained that kingdom as their own become united in themselves with all the others who rightfully here wear their crown; for each remains the one and only sovereign, through whom all others rule.

All those that here have found eternal life dwell with and within one another; not separated or apart.

Just as here on earth it may be said of people that they live their life fully if they actively enjoy it, whether for good or otherwise, so too, all life within the Spirit’s world is an activity, a doing, and not merely a state of being.

“Life” here is the light that shines within the conscious human spirit: the very light by which that spirit lives.

You are yourselves entwined within the timeless world of spirits, and through your being flows all everlasting spirits’ life, but you are not aware of it.

In what you call your “self,” which you at present only sense as a mirror-like reflection imparted by a reflex of the brain, you think you are distinct and isolated individuals.

Everything imbued with Life, however, is constantly united with all living forms.

Neither here on earth, nor anywhere within the universe, and nowhere in the Spirit’s world could anything have Life, could anything exist in isolation, merely on its own.

Every individuated form of being is, ultimately, all of Being.

Even if that being lacks the faculty of comprehending that reality.

The individuated being can attain salvation— liberation—only when it shall experience its existence as a part united with All-Being, freed from every other form of separated life.

You thus will find salvation only if you learn to sense in your own self—within the timeless self which shall be yours forever—that all the other selves will only give themselves to you in this, your own eternal self: united with themselves for all eternity.

Within the self in you that is eternal you embody all of Life, and only in that Life you find the beings who, in truth, are called eternal, because their life is without end.

You might have found them long ago if prejudice and stubbornness had not misguided you to seek them only where they never shall be found.

In vain you try to force your way into the unseen realms within the world of matter.

More easily, indeed, could one of the Eternals appear before you in broad daylight, in visible, material form, than that you might encounter him in nature’s hidden realms.

You must descend into the depths of that which in your own self is eternal if you would consciously unite yourself with those who have already entered everlasting Life.
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Re: The Book on the Living God, by Bo Yin Ra (Joseph Anton S

Postby admin » Sun Apr 22, 2018 2:30 am

Chapter 20: The Spirit's Light Dwells in the East

FEW IN THE Western world today divine the truth when they hear about the “Wise Men of the East,” whom high-minded seekers after truth in esoteric circles know from old traditions; and few of those who dimly sense what is implied are able to resist exotic fantasies when they attempt to give their intuition concrete form.

The East, the heart of Asia, holds the lands where human mortals most sharply honed the razor-edge of intellect.

But here, many thousands of years ago, had also lived the great lights of the Spirit who, far above all mental thought, had found the lucid path to truth: the truth which is Reality and, therefore, differs fundamentally from all the speculative images of knowledge that commonly are deemed to represent what one considers “truth.”

They were the first among the Brotherhood of Mediators here on earth, and they pursued their path and goal protected by the Spirit’s highest guidance.

And ever since have they and their successors offered guidance, from the Spirit’s realm and by the Spirit’s power, to any human soul that is prepared to benefit from their instruction.

They raised a sacred wall of silence around the presence of their Brotherhood, and only those will find acceptance in their midst whose spirit they will judge mature enough to be endowed with knowledge of the Spirit’s world.

They know that only those can profit from their gift who are already near their journey’s goal, where all the trials of their path shall end.

To all humanity, however, they are sending guides and helpers from their midst, as they have done throughout the ages.

Both in Western and in Eastern lands there always have been members of that Brotherhood whose work required living in the world.

The members of that timeless spiritual body are not identified by any outward signs.

They alone are able to distinguish who is of their kind.

Their spiritual essence and identity remain concealed to mortal eyes.

NONE OF the Spirit’s helpers to whom I here refer will ever seek to found a congregation around his person in this life.

None of them has ever instituted any such community of followers.

Wherever “congregations” of that kind originated in the world and claimed to have been founded by the spiritual Brotherhood, if not indeed its radiant Fathers, such groups were always organized by only partially developed souls, who, owing to their prematurely active inner senses, had been able, like eavesdroppers, to catch fragmented insights from the circle of the Inner East. They were not, however, able to interpret properly what they had overheard.

Only seldom has a member of that Brotherhood explicitly professed his spiritual identity before the people of his time, so much preoccupied with temporal affairs, and for each who took this step such confidence became a bitter sacrifice.

Unless that kind of sacrifice is absolutely necessary, it is thought better to avoid it.

That is why the Wise Men of the East provide their help without revealing who they are.

That is also why each member of that circle keeps his background to himself, unless he is compelled by his specific mission to disclose, either in symbolic terms or more directly, the truth about his spiritual identity, which is a heavy burden to acknowledge.

THE SPIRITUAL Brotherhood of Luminaries— age-old traditions among devoted seekers after wisdom know them as the Wise Men of the East—is governed only by the Spirit’s law.

Its members take no vows to live ascetic lives, nor are they bound by pledges of religious or secular orders. The development of spiritual powers does not depend upon such things.

However, what is called for by the Spirit’s law, which these powers will alone obey, is more severe by far than even the most rigorous asceticism and the harshest life of penance.

One must abandon many preconceptions whose premises may in themselves be valid, but which pertain to no more than the lower energies, if one would know what makes a spiritual initiate who is admitted to that circle.

You, however, will be known by any member of that body, even though your concepts of his nature might be wrong.

Nor will his teaching be through words your ears are able to perceive.

The words that one who is united with the Spirit may speak or write in his own language do not comprise his teaching in the truest sense.

Such words are only meant as hints to help you find again both him and others of his kind within you—within your inmost self.

Yet also words he speaks or writes are meant to be absorbed and felt; not analyzed, nor intellectually dissected.

If you are able to become his pupil, however, his voice will “speak” to you within your heart.

He never shall becloud your mind and senses with ecstatic raptures, but shall instead unfold within you new and spiritual senses, in addition to your body’s faculties.

Initially you will perceive his “voice” without quite knowing whether what you “hear” might be the friend and teacher of your soul, or rather your own self.

A new, specific feeling of great purity, which is imparted by his words, will soon reveal to you, however, that what you hear within is spoken by a sacred voice: a voice creating inner clarity directly, without the medium of human speech.

This often unexpected, spontaneous experience of receiving inner clarity on matters of the Spirit—a clarity immeasurably surpassing the enlightenment we commonly attain through reasoning and logic—will always offer you a certain sign that what you are perceiving is authentic inner guidance.

A teacher in the realm of Spirit is not seeking to “convince,” but rather sheds immediate light on what had until then been hidden in the dark.

In this way a human brother speaks in you who has no longer need of sound waves, air, and mortal ears if he would have his teachings reach receptive hearts that trust his guidance.

AT FIRST you may perhaps not fully understand what you experience in this manner; for one can certainly perceive events in perfect clarity, yet be unable mentally to analyze what has been witnessed.

Be calm and patient in that case and do not cloud what had been clear by idle speculations.

Above all else, learn clearly to distinguish the voice in which your teacher “speaks” in you from the deceptive “voices” of your excitable imagination.

Maintain objective self-control and quiet, as if you were observing long-familiar things within you.

At the beginning of his guidance your teacher’s voice will seem as faint as an elusive thought, an almost imperceptible emotion.

The inner guide, however, does not speak a single word in his spiritual language from which does not emanate a readily distinguishable feeling of true certainty, which is not easy to describe, but will be recognized immediately by anyone who felt it even once.

No thought of one’s own mind, even were it of the most lofty kind, can ever bring about the feeling that is brought forth by the Spirit, the source from which the inner teacher speaks and by whose power he performs his work.

The more your certainty increases in distinguishing his voice from everything that is not of his kind, the more distinctly can he speak in you.

And so you once shall see the day when even your most hidden doubts will have forever vanished from your mind.

YET DO NOT grow impatient if you cannot all at once attain the first among your inner goals.

You have no way of knowing whether you already are mature enough to benefit from being taught, and here it is your teacher who alone must bear responsibility for everything he gives you.

For some the day of final knowledge will come sooner, for others it comes later; it will assuredly come, however, if you entrust yourselves in patient confidence to him who guides you from the Spirit.

Also bear in mind that real wisdom is objective knowledge of reality, and that authentic teachers of such wisdom base their teaching on only that reality, which is certainly not the most complex phenomenon in all creation but, on the contrary, the very essence of simplicity.

The human mind is prey to forces that always covet to deceive, because they only live by practicing deception.

The guide who teaches from the realm of Spirit is far from their domain.

Nor shall what he conveys to you at any time concern things other than realities of Spirit, of the soul, and of eternity.

Through him you shall discover your eternal self and also what the human being in its essence does ultimately represent—in truth— within the cosmic order.

Trusting him who guides you in yourself, you shall attain the same degree of inner certainty that he himself possesses.

His own eternal certainty shall he that has found certain knowledge now also grant to you.

You should not ask him questions in yourself, however, before you have experienced the great hour that is to bring you final certainty.

For if you do, you surely will fall prey to those deceptive forces of the mind.

Nor should you try to form a picture of the mortal nature and appearance that your teacher in the Spirit might possess on earth; and if you know of one who lives in union with the Spirit, you must not all too readily assume that he will be your inner guide.

You do not have to know which one among the Luminaries, who mediate eternal Light, might be your inner teacher; and those who know shall never tell you.

Keep control of your imagination; for else you might be led with open eyes to wander after phantoms.

The earthly life of one who teaches from the realm of Spirit is his concern alone, and he would not have anyone mistake the Spirit manifest in him for that which merely is his temporal appearance here on earth.

He does not want his pupils to bestow the honor that is only due the Spirit to the mortal person through whom the Spirit’s power works.

He teaches no more than the wisdom one calls truth, and which reveals itself within the pupil as absolute reality.

He teaches wisdom only in the Spirit and through the Spirit’s power.

Still, anyone who has authority to offer inner guidance in this way will always be most painfully aware that any imperfection in representing absolute reality is but the work of mortals; and every Mediator of eternal Light shall take any honor shown his earthly personality and sacrifice it forthwith upon the timeless altar he was called to serve as an appointed priest.
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Re: The Book on the Living God, by Bo Yin Ra (Joseph Anton S

Postby admin » Sun Apr 22, 2018 2:31 am

Chapter 21: Faith, Talismans, and Images of God

SIMPLE, as the very Ground of Being , are nature’s final mysteries.

Let not your thoughts’ capricious will draw lines dividing things that owe their being to a common root, and you will everywhere observe the workings of the selfsame laws.

But you were taught to build yourself another world, a world without foundation and cause; and this construction, in your mind, of a non-existing world from nothing, your teachers called your “faith.”

This is not the “faith” I mean when I here use that word.

You do not need this kind of “faith” to gain your soul’s salvation.

Instead, we want to make you conscious in yourself of an eternal energy that is alive in you and which, forever active in dynamic motion, unceasingly creative, collects the forces of your will and gives them form to be effective.

FAITH is creative energy within the Spirit.

Faith creates the inner form through which your will can manifest its power.

Faith is the creative form through which your will becomes effective.

You cannot truly manifest your will unless you draw on faith; for will that has no form is energy diffused and, thus, is spent without effect.

As soon, however, as your will is given proper form, by virtue of your faith, it shall become a power strong enough to alter even the apparently unalterable chain of physical events, so that its iron links shall melt like wax, to take the form determined by your faith.

Your soul is starving while you live devoid of faith, and in its need it even will seduce you to believe in superstitions.

Will is the very life of your eternal soul, and every kind of will would find the firmly anchored form through which it can effectively express itself.

When you begin to feel what faith embodies in reality, then you truly will be able to employ its power.

YOUR FAITH provides the “mold” in which the liquid metal of your fate is given concrete form.

Your faith needs total freedom.

You are yourself your faith’s unique and only norm.

Your faith shall form your God in your own image, even as it once had formed your idols.

Divine reality in its unfathomed depth is ever without form.

You, however, can only comprehend its ground when it reveals itself as manifested form.

To you it shall reveal itself in no form other than your own eternal self.

Thus, you cannot show your own God to other human beings, for they cannot behold your God in all eternity.

Others see the same eternal Godhead, but formed in only their own image.

You still assume you can induce your fellows to worship God according to your own beliefs, but if they should allow themselves to be seduced, they would be merely praying to an idol, and thus become estranged from their own God.

Endless are the forms in which the all-embracing One is revealed as timeless Being, and heaven help all those who would dispute even one of all these myriad shapes.

The selfsame instant that you shamelessly unveil to anyone the inner image of your God, that very instant God is lost to you.

Do not imagine that, in all the multitudes exalting God in a particular name, you could find even two devout believers who worship the same Godhead in that name.

THE ENERGY of faith itself, however, can function through the name of any god or devil.

The creative inner force at work in faith, which gives direction to your will, constitutes the single cause of all effects attributed to “magic.”

All magic power, “white” or “black,” is rooted in the selfsame force.

Even as the elemental power which in nature manifests itself as lightning can be bound and stored in metals and containers—a force that can be put to use when harnessed and controlled— so can the energy of will that has been formed by faith be bound within material objects.

In all religious cults, among all nations, you will encounter human faith in certain holy objects, believed to be endowed with sacred powers.

You scoff at such belief and call it “superstition.”

If here you only have in mind the fables that have overgrown such objects like a clinging vine, then you may not be in error; however, guard against disdaining the reality concealed behind such things.

ANY OBJECT you imbued with will, its power well defined by faith, becomes indeed a “talisman.” The virtue of such talismans you often have experienced, although you did not realize what rendered them effective, nor would have in your dreams suspected that you in fact surround yourself with “charms.”

To be sure, the object in itself is but the vessel holding and preserving a dynamic force that is by nature free, but which has now been bound within that object.

The object does not of itself possess that inner force.

Your faith had formed the power of your will, and then conveyed it, as a rule without your knowing, to the vessel in which it is preserved until it shall be spent.

You continue to “recharge” that object with new faith, although you may not see it as a talisman.

Any object you employ in order to assure success in one endeavor or another, although that object is not, strictly speaking, needed for your task, is actually a talisman; even though, as an “enlightened” mind you would deride it as a superstition if you were told of people who employ such objects consciously, certain that they can rely on their effect.

Such people are aware of what they do, only you act without knowing.

IT IS THE same with any image representing God.

Be it the fetish in the dwelling of the primitive, or the majestic statue of Athena.

Be it the painting of a saint revered within the towering cathedral, or the wonder-working triptych in the ancient cloister.

All these are vessels, holding the collected inner energies of countless people who had formed their will by faith and had been able to implant that will into the object of their worship. Even the pathetic physical remains, the relics of some holy person, whether genuine or spurious, may serve believers in that way.

The faith of those believing in these objects then becomes the key that will in turn release the energies contained in them.

Consequently, no one can release such powers who does not believe in them; for only faith creates the high degree of tension in the currents of your will that can impel the welldefined, accumulated energies of other wills to flow into your own and, thus united, function as you will.

WE HERE do not suggest, however, that you make use of all the talismans of every cult.

Nor would we counsel you to make a trial of the faith-empowered energy implanted in the images of gods or holy saints. Nonetheless, you should not mock these things if you would truly comprehend the law at work behind their veneration.

The workings of that law is all you need to recognize, and what it offers you in life on earth you should endeavor to make useful for your purpose.

Your will is not at all times manifesting the same strength; but if you form repositories of your energies whenever you are strong, you shall experience nearly miracles at times when you feel weak.

Any object you like using, or which you find around you every day, can serve you as a vessel to retain and fortify the powers of your will; and when your strength at certain times is ebbing, you can release again the energies you need and which are held in the repositories you created.

Best suited for this purpose, however, are objects of great beauty.

Things that owe their very being to consummate mastery of form shall best preserve for you the energies that have been formed by you.

Surround yourself with objects of that kind, which you can day by day imbue, at moments of your highest strength, with the specific energy you need whenever you feel weak.

Always have such objects with you, wherever you may go.

Believe that you are able to transmit your power to such objects, and that you likewise can withdraw it from them any time you wish.

Truly, such belief is not mere “superstition.”

You still do not suspect how very “real” are the forces of your will, nor do you sense what powers you possess once you have learned to form your will by virtue of your faith.

Do not destroy your faith, however, by idly speculating how such things could be “explained” by present-day psychology.

If you hear someone talk of “autosuggestion,” you must not let such terms confuse you.

Words like that can here provide no explanation.

One simply coins a novel term, but this will not account for an effect which rests upon sublime internal powers.

The realm of nature acts according to its innate laws; it does not wait for you to offer “explanations” justifying its activities.

What we know of these things I here have clearly shown you.

Whether we convey the truth, you can discover only if you put this knowledge to the test.
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Re: The Book on the Living God, by Bo Yin Ra (Joseph Anton S

Postby admin » Sun Apr 22, 2018 2:31 am

Chapter 22: The Inner Force in Words

IF YOU WOULD find what you are seeking , you need to know that every age requires its own kind of inner forces; you must not, therefore, be misled by doubts if you do not see evidence of the identical mysterious energies in every age.

Those having power to direct what here must be directed shall always guide the river’s flow into the driest regions of the land.

In our time you should not, consequently, look for the effects of any inner forces except the hidden energy in words.

AMONG ALL hidden energies, the word embodies the sublimest inner force.

A time will come when, simply by the word’s inherent power, things shall be achieved on earth that verge on the miraculous.

Truly, “miracles” shall one day be performed by virtue of the word.

Miracles far more astounding than all the signs and wonders humans worshiped in the past.

There shall arrive an age when, by the word alone, one shall accomplish works that would today require countless hands and huge machines.

To be sure, that age is still a very long way in the future.

Humans today are not yet able effectively to speak the word.

But even in the darkness of the present age the word already is beginning to reveal its power; for humanity’s path has reached the threshold of a brighter realm, whose promise offers hope and comfort also in the dead of night.

Observe the world around you, and everywhere you shall discover signs foreshadowing the inner force in words, sometimes even in distorted forms.

It thus becomes apparent that what the word is able to effect is more than just transmitting messages from mind to mind.

You would be wise to heed the witness of such signs.

BE EVER mindful of the word!

All your life you have been told that words as such had little value.

The only thing you were to search for was their meaning.

You thus became accustomed to seeking chiefly mental “understanding,” and in this way you lost your heart’s most precious gift, the last remaining spiritual sense you still possessed: the faculty of inwardly discerning things that you experience.

If you would see that inner faculty restored in you, prepare yourself not merely to consider words according to their meaning, but always seek as well to sense their very form and sound within you.

You SEE, it is not simply chance, but the effect of cosmic law which causes words to be imbued with hidden power; so that the highest inner energy becomes embodied in the form and substance of the word. Consequently, there are words—words in languages of human mortals—that could dislodge a mountain if the force confined within them were set free.

There are words your understanding would be powerless to comprehend, and yet you cannot utter them without their inner force producing its effect upon your soul; even though you are by no means able to give them voice in such a way that all their energy would be released.

I could tell you wondrous things about such words, but you would not be able to believe me.

What will convince you is alone your own experience.

Bear in mind, my friend, that all things in creation possess their rhythm and their number.

Rhythm and number constitute the elements from which all inner force derives.

Those who can detect these two already hold the key that opens this mysterious gate.

What I discuss here is not meant for them.

There is, however, not much likelihood that any such will come across these words.

Few are those who have ever found that secret key, and those who did will only read one everlasting book: a book wherein each word is life, and every sentence signifies activity.

NOR AM I able to “explain” to you what rhythm and number represent within the universe.

I here mean only to instruct you to be mindful of the word, so that through words you may discover what in this age you would in vain expect to find in any other form.

Give proper heed to words, and you shall soon be able to distinguish truth and error in things pertaining to the Spirit.

All wisdom rooted in the Spirit approaches you in its own rhythm of eternity.

All things of ultimate reality are wearing cosmic numbers on their fillets when they appear in the garment of words.

Those are much mistaken who believe that the sublimest, deepest, and most secret wisdom of a sacred book—a book composed by one endowed with timeless knowledge—could be gathered from the meaning of its words.

Such meaning, doubtless, can shed light upon the depths of the eternal ground; all things of ultimate reality, however, and their profoundest mystery, your inner sense must fathom from the sound, the form, the very kind and value of the words themselves.

You must not think that even one of those who have mastered the ways of rhythm and number has ever been indifferent to how he placed his words.

Poets search above all for beauty; seers give their words eternal voice.

One may recognize the seer even when the seer is a poet; nor can the poet hide the seer when concealed behind poetic words.

IF, THEN, you wish to learn how you can feel the life of words within you, any word found in your language may serve you as your teacher.

Yet do not search for “meaning” once you have decided to pursue this path in earnest.

“Meaning” cannot stay concealed for long; it is determined to be known.

Attempt, instead, to hear within yourself the words through which you seek to learn.

You will in time be hearing them as if it were another’s voice, and this shall be your first true sign that you, indeed, are on the path of learning how to hear the sound of words that voice themselves; for truly, words possess the power to pronounce themselves.

The word of the eternal Spirit, too, explains itself, once you have learned to hear it in yourself.

Yet even if your intellect be razor-sharp, it must keep silent when the word itself is speaking.

You must allow the Spirit’s word to come to life within you, so that it may reveal its deepest wisdom to your soul.

But do not think that here you merely play a game, which one enjoys a little while and, losing interest, will put aside.

If you would truly profit from this counsel, you need to practice every day with never failing patience, until the day arrives when finally the Word in all-pervading resonance will know itself within you.

Then only shall you truly grasp, by virtue of your own experience, what insights words are able to convey.

Many doors shall then unlock themselves, where now you knock in vain to have your questions answered.

Then also shall your mind more clearly understand the real sense of many a book that now seems full of riddles.

I shall not tell you more than you must know.

Begin your work with confidence in your success.

The times are favorable for this quest.

You will be gaining much by daring but a little, without too many questions.

But bear in mind: what you pursue is not a game for idle moments.

Only constant dedication shall crown your efforts with success.
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Re: The Book on the Living God, by Bo Yin Ra (Joseph Anton S

Postby admin » Sun Apr 22, 2018 2:32 am

Chapter 23: A Call From Himavat

Throughout the world is manifest a deep desire, an all-consuming inner need, and every soul not yet completely hardened, no longer capable of growth, is moved by the experience of this longing.

Seas of human blood* have drowned the jaded skepticism which, not so long ago, had seemed a mark of intellectual sophistication.

Today, it is again acceptable to believe in things that cannot be made evident by scientific proof; nor is one any longer ridiculed for recognizing that invisible realities surround and influence our life on earth, even if we have not yet deciphered that dimension.

Miraculous events want once again to become realities, and the domain of faith continues to expand its borders.

Souls that seemed but lifeless stones and dead to any impulse from the Spirit have suddenly awakened—in a hail of thundering blows unleashed by frenzied, rage-filled demons—and now are forcefully alive; even the great mass that lies in torpid sleep shows signs of growing restless.

With every dawn their spiritual awakening can be expected to draw closer.

Minds that have awakened, however, shall be demanding answers from those who kept them sleeping for so long; and with contempt they will reject all “teachers” seeking, with pretended piety, to limit any questions one might ask, given that they have no answers.

Humanity has at last grown willing to perceive itself as belonging to this earth.

No longer will it dream of gods enthroned upon the clouds, and ever closer comes the day when—likely for the first time in its history— it will experience in itself the meaning of the words long since addressed to it by one who spoke with God’s authority:

“The kingdom of heaven is at hand.”

Those who claim to be the “servants” of the divine Anointed, however, saw fit to raise a towering wall: for the protection, they insist, of all the souls who, in the radiant Master’s words, possessed the kingdom in themselves.

Individuals who never in their lives had found the inner kingdom here so clearly promised, usurped positions of authority to dominate the souls of their own fellow mortals; based on a belief in their possessing wonder-working faculties, a fiction used to justify mere lust for power and to quiet their own conscience.

They barred the gate of heaven to all others, as thoroughly as it was closed to them, and diligently rephrased every revelation of reality in such a way that what remained were merely verbal forms and symbols, well suited to inspire dreams about the kingdom of heaven; for they knew very well one did not need them to attain eternal life.

Only the naive could hope the prison wall they built to hold believers’ souls in bondage would one day, surely, have to crumble before the rush of those attempting to escape.

Too strongly is that bulwark reinforced by the cement of mortal greed for power.

Also, there are not a few who want to always feel surrounded by that wall, and so one must not ever take it from them.

Too long accustomed to a life in bondage, they would but perish being free.

To be sure, the signs and symbols chosen to disguise that wall shall differ through the ages, lest those enclosed by it should recognize they are imprisoned. The wall itself, however, shall endure as long as human thirst for power can count on finding souls in fear of judgment and damnation; and on this mighty rampart, firmly joining threat and promise, anyone is doomed to perish who undertakes to breach it—from within or from without— before its time has come.

THERE IS A way, however, to escape that bulwark’s tyranny without the need to breach it.

Souls whose time of waking up is near shall of themselves develop wings and soar above the sphere of mental spells cast by the very powers that gladly would prolong their night of sleep and dreaming.

We see the day is not far off when many souls shall finally awaken.

The task allotted us is to direct the flight of those who have arisen to regain their freedom, and to guide them toward the sunlit peaks of the great mountains, the radiant snows of Himavat.

Still, there is need of many helpers; for the awakening that is to come will be experienced by great numbers.

We do not want a single soul to lose its way, to perish from exhaustion in some desert.

Yet we can give direction only to the gathered flock of all the newly liberated as a whole, and anyone resolved to help us should look for souls that went astray, lest, victimized by phantom goals, they lose all sight of their intended path forever.

Our call goes out to anyone who will support our work unselfishly.

All who in their hearts will pledge themselves to help us show the way to those who lost direction are able and invited to assist us.

The only kind of help required here is wise, compassionate support; no one, therefore, can become our helper who imposes help on others.

To offer help the proper way means guiding by example, so that the soul that went astray is able to regain direction on its own, without discussions and persuasion.

Perhaps your help is hardly noticed, yet each of you redeems a debt that you have owed for aeons, if but a single soul is led into the Spirit through your help.

Let those keep far away, however, who offer their assistance with great fanfare, seeking to promote themselves in merit and importance over others.

Nor have we any use for busy and officious meddlers.

No one can here lend a helping hand who is not free of every trace of self-conceit.

One here must offer help wherever it is needed without display of one’s support.

We neither wish to know the helper’s name, nor hear of the assistance that was offered.

Within the Spirit’s realm alone shall every helpful deed be duly judged, and only in the Spirit shall any helper’s name be known.

_______________

Notes:

*A reference to World War I. The first and second editions of this book in the original German were published in 1919 and 1927, respectively.
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Re: The Book on the Living God, by Bo Yin Ra (Joseph Anton S

Postby admin » Sun Apr 22, 2018 2:32 am

Giving Thanks

Once and a thousand times
Will the One Everlasting
Source inexhaustible,
Who gives without measure,
Give all of Himself:
And yet shall He always
Be wholly His own.

There is no dividing
What now and forever
Shall only be One.

Whenever He will
Make a gift of Himself
He gives Himself wholly.
How many times ever
He has given Himself,
Each time His gift
Was all of His Being.
And yet He remains
Forever His own,
Possessed by no other.
For not only once
Does the One Everlasting,
Source inexhaustible
Of gifts without measure,
Own his own Being.
Infinite Being Himself,
He likewise possesses
All of Himself
Infinite times.

As He is eternally
One in Himself:
In forms seeming infinite,
In essence but One,
So, too, in His light
We, Luminaries,
Are unified all:
A body whose members are many,
Whose life in the Spirit is One.

You: Boundless Source of Blessings,
Fountain of Light,
Light of Eternity,
You only judge one “sin”:
Not to desire the treasures You grant
And want to bestow without ceasing.
You want no more than
Open hands,
Receptive, willing hearts;
Hands that accept with joy,
Hearts receiving Your bounty
With gladness.

You give to one,
And give to another
Wealth without measure;
And none shall be wanting
What others receive.

Whoever has known You,
Source of all blessings,
Can harbor no envy.
Far more than anyone
Has strength to carry
You give of Your treasures,
And nothing can ever
Diminish Your wealth.

Those You love most
Who always desire
More of Your gifts.
On them You bestow
Even Yourself.
For You possess wealth
To give treasures to all;
And never shall You be the poorer
For those who desire Your gifts.

You: Light Everlasting,
Infinite Fountain of Gifts.
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Re: The Book on the Living God, by Bo Yin Ra (Joseph Anton S

Postby admin » Sun Apr 22, 2018 2:32 am

Epilogue

NINE YEARS AGO The Book on the Living God was published in its first edition.* It has since then gained many friends throughout the world who gratefully received the guidance it provides.

The present work is a revised edition, based on a newly written and expanded manuscript.†

The contents of the first edition have remained unchanged.

But many things are now presented in a different way, because it gradually became apparent that one word or another of the former text allowed a reading that was manifestly not intended.

Time also proved that other parts had been presented too concisely, so that it seemed appropriate to expand on certain topics; finally, each word has once again been carefully examined, to ensure its meaning cannot be misread.

Furthermore, the inner harmony of the entire work demanded changes in the sequence of its chapters, together with an ordering of the text whereby essential points are shown more clearly to the reader’s eye; given that in all my writings I am spiritually speaking to the reader and, consequently, must employ devices of typography* that may awaken the experience of hearing the text as if it is being spoken within.

I am grateful to all readers who had shown me what still needed explanation; for a sentence doubtless will read differently if one already is familiar with its intended meaning from actual experience, or if its substance has to be intuitively fathomed by a soul still lacking that experience.

Readers, on the other hand, who feel they must exert their subtlety of mind to make out contradictions in my words would do better to allow that even I might well have noticed what they consider such remarkable discoveries.

More profitable would it be for them to reconcile, by their own lights, what they believe are “contradictions,” recognizing that I must have had good reasons if at times I let a passage stand from which it would be easy to construe apparent contradictions as long as one has not yet grasped what at this point one ought to have already understood.

I HERE would also clearly stress that this enlarged edition is henceforth meant to supersede the former version of this book; indeed, in its expanded form, one might compare it to its first edition the way that a cathedral, completely finished in all parts, compares to its unfinished state, when it is still without its stained glass windows, and lacking statues on its altars.

And so The Book on the Living God, in its perfected form and new appearance, will doubtless bring enrichment even to all those who long have known it in its former shape.

That it truly is a book of which the world today has dire need is gratefully affirmed by countless readers who found strength and comfort in its pages.

Blessings, light, and inner certainty shall it impart to all who are resolved to read and to receive it without prejudice.

Late autumn 1927
BÔ YIN RÂ
_______________

Notes:

*Das Buch vom lebendigen Gott, München: Kurt Wolff, Verlag der Weissen Bücher, 1919.

†Das Buch vom lebendigen Gott, Basel-Leipzig: Kober’sche Verlagsbuchhandlung, 1927

*For example, Bô Yin Rå often used dashes at the end of sentences to indicate that the “speaker” is pausing before going on to the next sentence. Such typographical devices have not been carried over to the English translation.
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Re: The Book on the Living God, by Bo Yin Ra (Joseph Anton S

Postby admin » Sun Apr 22, 2018 2:33 am

Reminder

“Yet here I must point out again that if one would derive the fullest benefit from studying the books I wrote to show the way into the Spirit, one has to read them in the original; even if this should require learning German.

“Translations can at best provide assistance in helping readers gradually perceive, even through the spirit of a different language, what I convey with the resources of my mother tongue.”

From “Answers to Everyone” (1933), Gleanings. Bern: Kobersche Verlagsbuchhandlung, 1990
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Re: The Book on the Living God, by Bo Yin Ra (Joseph Anton S

Postby admin » Sun Apr 22, 2018 2:33 am

Editors' Note to the Second Edition

As was customary in his day, Bô Yin Râ referred to the male gender in his books when addressing both men and women. When speaking of individuals, for example, he uses “he” and “him” although his message is intended for both genders. But Bô Yin Râ’s writings make it absolutely clear that the inner path he describes—the path that leads to the birth of the Living God within—is equally open to men and women. He is unequivocal in condemning the notion of male superiority and the oppression of women by men. He also makes it clear that God is not an anthropomorphic, gendered being but, rather, the source of all being, encompassing both male and female polarities.

In this second edition of the original English translation, we have used a gender-neutral approach. Our intention was twofold: to bring Bô Yin Râ’s writing into harmony with current consciousness and practice, and to realize his intended meaning.

There are, however, three instances in which the masculine pronoun has been retained. When quoting from the King James Version of the Bible, or other sources in which the masculine pronoun is used, we have, of course, not altered the original. We have also retained the masculine pronoun in Bô Yin Râ’s poem, “Giving Thanks,” in order to maintain its literary integrity. Finally, we continue to use the masculine pronoun when referring to the Luminaries, or inner guides. Bô Yin Râ explains that, here on earth, a Luminary requires a male body in order to function. As a spiritual entity, however, the Luminary consists of female and male poles united. A more complete explanation of these concepts can be found in The Book On Human Nature.

M.W. and E.W.S., Editors

The Book on Human Nature, The Book on Life Beyond and this book form a trilogy.

These three books should be read together.

A description of The Book on Human Nature and The Book On Life Beyond follows.

The Book on Human Nature

The Book on Human Nature presents basic concepts about human nature with the goal of inspiring readers to awaken the timeless, spiritual spark within. We become fully human only when the spiritual potential within us gradually awakens and infuses our material, purely animal selves. It is a path that every human being may and should pursue.

A central understanding is that all life results from the joining of opposites, in particular, the polarity of male and female energies. Bô Yin Râ emphasizes that the true spiritual human being is male and female united in one entity; when we seek our spiritual self, we must call forth the male and female in ourselves and in all things. He discusses the biblical fall from grace as a descent from the spiritual plane, in which male and female were united, onto a material plane, in which male and female are split apart.

Bô Yin Râ warns men that holding onto the illusion of male superiority means forfeiting their spiritual life. While the spiritual paths that are natural for men and women are different in tone—open and receptive for women, active and grasping for men—they are equal and complementary. He tells us that true marriage is preparation for the life beyond: by coordinating the desires, wills and attitudes of two beings we once again bring about, in some measure, the original state in which male and female energies are united.

E.W.S. Publisher

Contents: Introduction. The Mystery Enshrouding Male and Female. The Path of the Female. The Path of the Male. Marriage. Children. The Human Being of the Age to Come. Epilogue. A Final Word.

The Book on Life Beyond

The Book on Life Beyond is a guide to help readers understand what they can expect to find in the life beyond death, and how to best prepare for it.

Bô Yin Râ explains that life beyond is actually another dimension of the same life we know here on earth—just as real and solid, but perceived through spiritual, rather than our limited, physical senses. He emphasizes the direct connection between our actions here on earth and their effects on life beyond. We bring with us into life beyond the same state of inner being with which we departed, and are able to experience its wonders exactly to the degree to which we have developed our spiritual self. For example, those who have failed to show compassion for others and have lived selfishly will find that life beyond lacks the warmth and light that other, more developed souls can perceive.

Bô Yin Râ counsels us to mentally practice the “art of dying” as a meditative practice to prepare for the transition from physical to spiritual existence. The goal is to constantly orient one’s thinking, emotions and desires toward transformation of the self, in order to be able to receive the spiritual help that will be available to us after death.

E.W.S. Publisher

Contents: Introduction. The Art of Dying. The Temple of Eternity and the World of Spirit. The Only Absolute Reality. What Should One Do?  
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