Bô Yin Râ is one of the most important spiritual teachers from the XX century, even if only a few persons know him, or have read his books or contemplated his paintings, drawings and ornaments.
Why is he so important, you will ask? Well, I will give you a few examples of his value: 1º he was a painter with such incredible capacity to catch and share his spiritual visions in a so beautiful and inspiring way. He made around 200 hundreds paintings in his life, from 1876 to 1943, in the Mediterranean and mostly in Germany, - where he was born as Joseph Anton Schneider Franken, in a family of farmers - and Swizerland, and received his original spiritual name of Bô Yin Râ, in which the letters are like spiritual antenns, after his stay in 1912 in Greece.
2º He affirmed to be a master, to have been initiated, in Greece, by the primordial Masters of Mankind and so he could transmit the highest and most appropriate teachings in the first decades of the XX century. These masters have their center in the spiritual level of the Himalaias, which is called Himavat. It is from this inner Orient that come the highest spiritual currents to Mankind, he said.
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| Himavat |
3º He wrote 44 books of very deep and harmonious knowdlegde that are now translated in some languages and many available online, in which he gave new spiritual explanations about the masters, the path, what super-sensible or spiritual experiences are important, the difficulties, karma, the life after death, the Cosmic manifestation, the unity of religions, love, war, the magic of the word, the true life and teachings of Jesus, etc.
4ª He was critical of the intelectual approaches to spiritual life, like the scientific explorations, or the possibility of a science of the Spirit, and so he explained how most of the informations given by esoteric groups are generally incorrect, inadequate and even nefarious to the disciples and searchers. He wrote critically about Theosophy, Blavatsky and of mediunship, warning people about the dangers of the pratices of channeling whatever comes, and of occult exercices, astral travels, old magic secrets, fastings, regressions by hipnotism and past lives, one of the most controversial aspects of his teaching, as he considers as not the rule the need of reincarnation, etc.
These criticisms of would become the main stream on New Age teachings and activities are probably an important factor in not becoming in our days so read (or so comercial) as he was in his times, when people coming out of the I great War, and wishing to go beyond materialism and normal superficial Christianism, were very eager and enthusiastic to read and assimilate his words and spiritual teachings.
On the search and union of God, he was adamant that the Divine Being can be contacted only within the soul, and that is indeed a deep and perseverant process for all life: beginning by having a balanced and creative life, striving to unify thoughts, acts and sentiments, and so to have control of them, achieving the needed self-transmutation and empathy in order to have supersensorial or unitive experiences and so to feel in the individual spirit that each one his, and in the spiritual organism that potentialy has, as well as the spirit of God, or the realization of the living God within.
In these days of Advent and approching Christmas, so darkened in sadness and soaked in blood by what is happening in Palestine, let us meditate one of the highest mysteries of the spiritual path, about which very few persons have right ideas or true experiences, because since long have lost their ways to the deeper inner knowdledge and most of the teachers who are teaching, and some very famous, are just half blind ones, pretending to be enlightened or sat gurus, leading blinds or craving ones in unimportant directions, many times exploring their emotionally needs and weakening their true realization.
In some passages of his books, or opera omnia, called Hortus Conclusus, Bô Yin Râ speaks about so important rebirth, but the most explicit and didactic passage is in the book Wisdom of John, in fifth chapter, The pure Teaching, the one entrusted by Jesus to his most intimate disciples. Let us listen this initiatic teaching:
«A human spirit can not enter in any spiritual world of the manifestation - and all that lives in the realm of the Spirit is only aprehended as a spiritual manifestation - unless he is born into it.
Originaly, the human spirit is given birth eternally at the most intimate of this "Realm of God", engendered by God, but he lef the spiritual organism born of God - to keep this image - in the innermost of the realm of the Spirit, where this organism has been merged another time in the potentiality of the Godhead. So an individual ‘rebirth’ must occur if one day the human spirit will find himself conscious and active in that "realm of God".
Before the human spirit, even if he has attained the highest degree of development by his earthly life, is only conscious of himself and of his Living God, And he finds himself after the death of his earthly body only in the lower spiritual worlds, for wich the correspondent organism has been preserved, even after his fall in the world of the animal manifestation, in a embryonic state, - and it constitutes the only form of spiritual existence that he still posseses and that he has the faculty to develop by his actions or behaviour during his terrestrial life.
About this higher and ultimate aim of life the author [St. John] of the ancient message of Master says: "When someone is not reborn of the water in the spirit" - of the spiritual seed - "he can not enter the Kingdom of God".
To confirm and clarify these words he lets the Master says another time: "What is born from the flesh, that is flesh, and what is born of the spirit, that is spirit."
In order that no doubt exists that here it is the achievement of generation of a real organism, as also of the flesh, so of the Spirit...
But the only ones of this earth that, already during their terrestrial life attain this "rebirth" in the Spirit, and thus, simultaneously live and act consciously in the world of the terrestrial manifestation and in the inmost realm of the Spirit, are the Bearers of the Primordial Light, from whose the Master of Nazareth was one.»
So, the teaching is simple, we have a embrionary spiritual body with which we can't reach the higher spiritual levels or realms of the Cosmos, and that is developped by a right way of living and by the inner spiritual path of connecting ourselves with our individual spirit and then with the Divine being in our own face or personnal relation, in certain way in India called ishta devata.
This two realizations, already so rare to be seen in normal beings, should be culminated with the true initiation on the spirit, being born again in a spiritual body of the highest quality and capacity (which form he hints in the book Welten, or Worlds, to be as a star), something only seen in the true masters, through their connection with the Father, as Jesus said: "I and my Father are one. Who sees me, sees also the Father", or "Truly who has sent me is with me, and he does not forsake me, because I always do what pleases him", culminating with the "I am the path, the Truth, the Life. No person comes to the Father except through me", a so foundational saying, or even a mantra, of Jesus, well explained by Bô Yin Râ, in this way: "For the spirit born identity, and which he calls the Son, and he experiences as his proper self as a Bearer of Primordial Light, remains the same reality for every human spirit, and only in his Son can any human spirit ever find eternal life within the world of Spirit."
So let us have deeper communion with compassion-love, the individual Spirit, or the Son in us, the Masters or bearers of the Primordial Light and the Divine Being, for the well being of Mankind and of the Cosmos!
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