4.

The Word of Master Beinsa Douno (Peter Deunov) as

Manifestation of Bodhisattva Maitreya
4.1. Introductory statement, research key and appointed tasks
The title of this part expresses another point of view to all the material presented in the
first part of this book. All evidence in this perspective can be based mainly on several
statements borrowed from the Anthroposophic doctrine, which concentrate mainly on the
spiritual research of the Bodhisattvas Lodge and the mission of the Bodhisattvas.1 Thus,
by employing analogies between Spiritual Science and historical data about Master
Beinsa Douno (1864-1944), we can formulate our thesis in the following statements.
I. Master Beinsa Douno is the Bodhisattva of the 20th century, i.e. one of the twelve in
the Bodhisattvas Lodge, guided by Christ through the Holy Spirit.2
II. He is Bodhisattva Maitreya, i.e. the Bodhisattva, who will become Buddha in 3000
years (in Sanskrit, Maitreya means literally the one who conveys the Good through the
Word3, and the pseudonym Beinsa Douno is its transcript in a sacred proto-language,
called by the Master himself the Vatan language).
III. From the historical aspect, Master Beinsa Douno is the first Bodhisattva after the
Mystery of Golgotha that is why he is defined as the greatest Master, who appeared to
explain to mankind the Christ event in its full scope, i.e. he is the greatest Master of the
Christ Impulse.4
IV. The individuality of Bodhisattva Maitreya incorporates, i.e. incarnates partly in Peter
Deunov at about 1896-75 and manifests physically through him for 49 years (7 periods by
7 years each) as Master Beinsa Douno.
V. His life-work and Word, as it is typical for each Bodhisattva, is a microcosmic
reflection of the macrocosmic life of Christ because Christ and the Bodhisattvas meet on
the borderline between the starry and the planetary aspect of the Sun.6
VI. The mission of Master Beinsa Douno is to proclaim the most significant spiritual
event of our time, Christs appearance in etheric body, also called the etheric revelation of
Christ in the astral world7, starting since 1909.
VII. As preacher of the Etheric Christ, Master Beinsa Douno has carried and continues to
carry a Word of magical power, which will directly flow into mankind, and will transform
into direct moral impulses, i.e. will rouse people with the moral power of the Christ
Impulse, which is Power and Life.8
VIII. The Word of Master Beinsa Douno is a method of a new Christian initiation, the I
consciously and freely experiences the cosmic I Am, voluntarily accepts Christ into itself
and receives the possibility to know directly the starry aspect of the Sun Mysteries, the

secrets of the Spiritual Cosmos beyond the borders of the Solar System is called the
Kingdom of the Heavenly Father.
IX. The goal of the Theosophical Society, founded by Helena P. Blavatsky in 1889 and
the goal of the Anthroposophic Society, which left the Theosophical Society in May
1907, is to prepare mankind for the coming of the World Master: Bodhisattva Maitreya.
X. In 1907, the Esoteric School separated into an Eastern one and a Western one. The
latter has the tasks to develop the Sixth and Seventh sub-races of the Fifth Root Race.
XI. In the period 1910-1913, Master Beinsa Douno worked directly through Rudolf
Steiner (through astral embodiment) and thus achieved merging the Rosicrucian, Western
European movement and the Eastern European movement of Maitreya.
A central problem of the above eleven theses, undoubtedly, is the formulation of the
historical and spiritual mission of the Bodhisattva who incarnated in the 20th century.
According to most researchers of Anthroposophy, his mission is his chief distinctive
feature by which he can be historically recognized and personally named. Rudolf Steiner
repeatedly defined this mission as the proclamation of the central spiritual event of our
times and of the next three millennia, called Etheric Appearance of Christ in the astral
world. This central event can be summarized in the following seven spiritual-scientific
statements.
I. The physical revelation of Christ is the Mystery of Golgotha and the blood of the
Redeemer permeates into the Earth.
II. Besides the physical sheath, Christ as the higher group I of the whole mankind has to
prepare two new sheaths, an etheric and an astral, so that He could penetrate mankind as
an integral organism and to prepare it for its transition from Earthly to the next cosmic
state, called Future Jupiter or New Jerusalem.
III. The Kingdom of the Etheric Christ is represented as an all-embracing etheric sphere,
called Shamballa (the pink aurora above the east horizon before sunrise), and the new
etheric revelation of Christ as the Ruler of Shamballa is the fulfillment of His words, My
kingdom is not from this world (Luke 18:36).
IV. Analogical processes are constantly running in the microcosm and macrocosm. From
the heart to the brain, streams a flood of light going round Epiphysis (Pineal gland), and
on the other hand, the etheric sphere of the Earth, containing the etherized blood of Christ
spilt on Golgotha, also generates streams in people, flowing from below upwards.
V. The unification of the two etheric streams leads to the ability to perceive the Etheric
Appearance of Christ in the astral world, i.e. the human bloodstream meets the
bloodstream of Christ.

VI. The unification of the two etheric streams can occur only if one practices correct
understanding of the Christ Impulse and relation to it, i.e. if one learns gradually to
inflame their own etheric stream so that one creates the ability to sense the coming of
Christ in etheric body as living Comforter or moral adviser.
VII. The experience of the Etheric Christ will lead to unification of the intellectual and
moral poles in mankind and to gradual spiritualization of the Earth, i.e. the Earth will
gradually become a corpse and its spiritual essence will proceed to the future cosmic
state, called Future Jupiter or New Jerusalem.
It becomes necessary, at this point, to formulate the method of our investigation. The
problem under consideration combines historical, ontological and metaphysical aspects
but the only accessible point of view is its experience in the three spheres of present-day
man, i.e. mental, emotional and volitional (mind, heart and will). We could tentatively
mark our method with the famous quotation from Solomons Book of Proverbs, My son,
give me your heart (23:26). Its graphic image is represented in Fig. 1 and requires several
explanations.
1. According to esoteric science, everything functioning in our mind as thoughts has been
formed in our past; everything functioning as actions of will determines and forms our
future; the only thing functioning here and now are our feelings, i.e. only in our hearts we
experience our present.
2. When present-day man consciously imbues with thoughts his willed actions, he
generates in himself Love; and vice versa, when he consciously imbues his thoughts with
will, he generates in himself Freedom. That is why we say that the present evolutionary
incarnation of the Earth is the cosmos of Love and Freedom.
3. And in both cases (when with the forces of ones past man penetrates into the future, or
with the forces of future one penetrates into the past) man inevitably passes with the
forces of the mind through to the present of the heart. Therefore, the emotional sphere, or
the heart, is the only psychic structure by which one can, here and now, experience Christ
as the macrocosmic and microcosmic I Am. Figure 1. My Son, Give Me Your Heart
4. From the ontological and metaphysical point of view, it is not the same for the cosmos
if human consciousness generates Love and Freedom through the heart of its daily mind,
or through a heart full of veneration for Christ. In the first case, one operates with the socalled ordinary consciousness, in the second case, all thoughts and willed actions are
imbued by the Christ Being, i.e. the consciousness functions through and for Christ, and
in the terminology of the Christian tradition, this state of consciousness is called the
Spirit of Truth.
5. It is exactly during this process of consciously generating Love and Freedom through
the Christianized heart, the mind starts experiencing phenomena called Etheric
Appearance of Christ in the astral world.

The method My Son, Give Me Your Heart combines the microcosmic point of view and
the macrocosmic aspect at the present stage of the human evolution. In the language of
imagery, exactly at this stage the Gods require from man chiefly emotional devotion, i.e.
they do not want either our thoughts or our will but only our mindful heart.
The methodological approach presented above needs to define strictly the anatomical and
psychological field where it functions, i.e. we need to know its psycho-physiological
substratum. The term psycho-physiological substratum is borrowed from modern
biological science but in this case it is used to denote structures from the supersensible
bodies of the human being. According to Anthroposophic researchers, in the course of the
entire evolutionary process, the I organizes structures in our different bodies, which are
similar to the anatomical skeleton.
1. The skeleton of the visible physical body is embraced by the I from the outside.
2. The supersensible skeleton of the etheric body has the form of a pentagram consisting
of five etheric streams, which circulate between the head and the limbs and the point of
its application is the cerebrum.
3. The supersensible skeleton of the astral body has the form of a hexagram (Solomons
seal). It consists of astral streams circulating between the ears, the shoulders, the heart
and the cerebrum and the point of its application is the spinal cord.
4. The I itself also has anatomical point of application and this is the ganglia in the
sympathetic section of the vegetative nervous system and particularly Plexus Solaris, or
called the Solar Plexus, i.e. the I enters into the physical organization of our body
through the Solar Plexus.
At the present evolutionary stage of consciousness, the key function belongs to the
etheric body as a supersensible anatomic structure, where and whereby the esoteric
student consciously works. The etheric body is also the modern field of manifestation of
the Christ being in each individual consciousness. The Christian tradition calls it the Tree
of Life and identifies it with Christ Himself. According to the esoteric science, the etheric
body has four levels: (i) Warmth Ether, where the will and the metabolism function; (ii)
Light Ether, where the five human senses and the biological reproduction function; (iii)
Sound or Chemical Ether, where our thoughts literally weave, and (iv) Life Ether, where
the memory functions and also what we call Life.

Having formulated the thesis and the methodological approach, we are inevitably
entering the historical aspect. Only through the historical elaboration of the Word and the
work of Master Beinsa Douno, can we prove or reject his connection with Bodhisattva
Maitreya. For this purpose, we tentatively divide the historical period of time, when
Master Beinsa Douno lived and worked, into seven sub-periods of seven years each. We
accept 1896-97 as the beginning, when 33-year old Peter Deunov established, in Varna,

the Society for raising the religious spirit of the Bulgarian people, published the book
Science and Education and wrote the mystic text Hio-eli-meli-mesail. Between that
moment and 1944, the year when he left this world, the object of our study is 49 (7 7)
years.

4.2.1 Period 1896-1902

The first sub-period can be called tentatively the period of incorporation. In this period,
Bodhisattva Maitreya probably masters gradually the bodies of Peter Deunov and made
the first suggestions about his chief mission, the proclamation of the mystery of the
Etheric Christ. In the above-mentioned text Hio-eli-meli-mesail (1897), we read for
instance, here He comes to visit the Earth. All corners of the Earth will be filled up
with the power and glory of His presence So speaks the One, who redeemed us with
His blood So, I am waiting at the secret door of your heart for the answer.9

4.2.2 Period 1903-1909

The second sub-period can be tentatively called the beginning of the Mystery of the
Etheric Christ. The Society, founded in 1897, started to call itself the Synarchic Chain
and to hold in August, each year, annual meetings in Varna. The records from the annual
meeting of the Chain in Varna in 1906 noted the presence of three vacant chairs in the
meeting room, which were intended for three supersensible beings.10 The person who
wrote down the record put down the following: these three Friends bear the name All as
well, and Master Beinsa Douno explained, All means Emanuel, i.e. our Lord with us
and among us, Who teaches us. He is the Great Teacher and Redeemer. And Michael is
the army leader, while Gabriel is the messenger. Some lines further down we can read,
There is no Deunov here but it is the I, the Lord, manifesting through his soul. In the
historical comparison between the sub-period considered here and the corresponding time
period in the activity of Rudolf Steiner, we can discover a number of analogies.
Undoubtedly, most significant is the historical fact that on 5th December 1907, Rudolf
Steiner for first time disclosed in his lecture cycle the cosmic mystery of Archangel
Michael as the Sun Countenance of Christ, the leader of Cosmic Intelligence and the
Spirit of the Time of our epoch, which dates from 1879. In May 1907, Steiner separated
from the Theosophical Society, and on 1st June 1907, he announced the division of the
Esoteric School into a Western and an Eastern one.
In the same year, the records from the annual meeting of the Chain on 16th August,
Master Beinsa Douno proclaimed, today we will form the Chain in the astral world...11 We
can read in the records from the annual meeting in the following year 1908, it was Christ
Who breathed Spirit into the mouth of man, of Adam. That is why the abode of the soul is
the lungs. Between the lungs is the heart, which is the seat of the soul...(11th August).12
In 1909, the beginning of the Mystery of the Etheric Christ seems to have reached its
apex. At the annual meeting of the Chain, Master Beinsa Douno showed to the people

there a small double-edged sword (dagger), the esoteric symbol of the full Iconsciousness brought by Christ and pronounced the memorable phrase: one side of the
dagger bears the sign of man and the other side the sign of the Chain. This is the Power of
God; with this knife we besiege Varna. (16th August).13 On 13th June the following year,
Rudolf Steiner declared publicly in Christiania that the past year, 1909, marked the
beginning of a supersensible phenomenon, called the Etheric Appearance of Christ in the
astral world. Further on in the records of this historical year, 1909, one can read words
pronounced about his own personality: I do not want you to know who I am; my wish is
that others speak about this, I do not want to be famous. If I wanted this, I could open the
eyes of two persons and they would tell who I am. But if persecution starts, how many of
you will be able to endure? That is why I do not want to place you on slippery ground; I
want to avoid this. I know the soul of the Bulgarian people and I do not want to create
karma for them (19th August).14

4.2.3 Period 1910-1916

The third sub-period in the historical elaboration of our thesis can be tentatively called
the period of experiencing the Etheric Christ. Dramatic shifts occurred in time and space.
Master Beinsa Douno left Varna and concentrated on Veliko Tarnovo, the city which he
also called the heart of Bulgaria. That is why perhaps his Word voiced with direct
figurative suggestions about the living Christ. At the annual meeting of the Chain in
Tarnovo in 1911, he pronounced words which formulate in a unique way the method My
Son, Give Me Your Heart. Give a correct answer because the Lord is speaking to you
now. Mark well that you have the sling with you because you have both mind and heart.
And you will find the stone which is Christ when you start walking in the river stream.
Consider that Christ is always on the physical level; He is always on the Earth; He is
within us You will find Christ only when you purify your hearts. And only when you
already have the sling [the mind and the heart], you will have the stone [Christ] and will
be capable of fighting Christ will come, this is beyond doubt, and He will come soon
Under the words Second Coming you should not understand the end of the world but the
Second Coming of Christ (11th August).15 During the same year 1911, Master Beinsa
Douno showed for the first time to his disciples a drawing with the impressive image of
the Pentagram, the supersensible skeleton of the ether body. Everything he said about it
sounded like a method of mastering the Tree of Life and a sacred experience of the Christ
Being. You can see from the picture, that for every heroic deed one should start with
the knife, representing the power; after which comes the cup, symbolizing suffering and
then you can proceed to the Truth. But when you enter the Truth, you will be met there by
Christ (11th August). On the following day, Master Beinsa Douno proclaimed the seven
steps of modern Christian initiation. The first step is descending, the second step is the
one you are making and the third step is Love. These three steps correspond in
Christianity to seven steps, the first is the reversal..., the second step... is penance..., the
third step is redemption..., the fourth step is revival, the fifth step is the rebirth from spirit
and water..., the sixth step is initiation..., and the seventh step is resurrection. These seven
steps can be divided into further 49 steps, i.. each one is divided into seven steps (7 7
= 49), which you should climb (12th August).

In the following year 1912, Master Beinsa Douno wrote the book The Testament of the
Color Rays of Light and presented it at the meeting of the Chain in Tarnovo as a method
of experiencing the Etheric Christ on the astral level. The Christ is close to the physical
level and this year He is attending the convention We should understand Christs
teaching like this, Christ is breathing and this breathing has turned into Light and the
Light into Life Christ is coming to reconcile mankind with the White Light
Brotherhood, the Brotherhood of Lights (15th 18th August).16 The structure of the
Testament has twelve parts where Biblical texts are composed in resonance with twelve
etheric streams, i.e. with twelve basic virtues. One can easily find some details of the
method My Son, Give Me Your Heart in the instructions how to implement the
Testament; the student concentrates his thought on the image of a certain color from the
light spectrum, consciously inflames a certain stream of his etheric body and with a
feeling of reverence starts reading the respective Biblical verses, which guide him to a
direct experience of Christ at the point where his own Life wells out.
The creation of The Testament of the Color Rays of Light is an original preparation for
something still more significant, the experience of the moral force of the Christ Impulse.
As we formulated in our thesis, according to Anthroposophy, Bodhisattva Maitreya is the
preacher of the Etheric Christ and he penetrates people with the moral force of the Christ
Impulse, which is Power and Life. We cannot find more direct and convincing evidence
than this coincidence of terminology at first sight. In 1914, Master Beinsa Douno settled
permanently in Sofia and each Sunday gave public lectures, which were taken down in
shorthand. Early in the following year they started to be published in collections entitled
Power and Life. The first official lecture, which was given before the public in Sofia on
16th March 1914 and taken down in shorthand, was entitled Ecce Homo. We, who follow
Christ, must ultimately let Him enter into us. I am leaving now to you this Man; will
you accept Him or crucify Him, will you set Him free or will say, We do not want Him,
this is the question you should solve. If you say, Set Him free, He is our Lord, you have
solved the question and blessing will come.17
That same year, Master Beinsa Douno proclaimed at the meeting of the Chain in Tarnovo:
Christ is now descending from the Divine world to us You want to see Christ now but
many of you have already seen Him, have even seen Him not only once but each time
you said, Maybe it is not He, maybe it is someone else.... Christ is here and I wish your
eyes were open (10th August). It is necessary to pronounce the Name of Jesus Christ for
us and for the others because this Name generates those Principles in the Cosmos which
are creative With the utterance of His Name we consciously and reverentially call forth
the nine ranks of Angels to work all together (11th August). How to find Christ? Well,
this silent whispering, which you often have, what is that? That is Christ When Christ
speaks to you, you will feel this in the pit of the stomach, near the heart and coming from
within your soul Concentrate each day on a certain question, read the Gospel and think
about Christ When you become enthusiastic from all this, Christ will start to inspire
you (13th August).18

4.2.4 Period 1917-1923

The fourth sub-period in the historical analysis can be tentatively called the period of the
School of Bodhisattva Maitreya. In 1917, the government re-settled Master Beinsa
Douno to Varna under the pretext that his teaching was shaking the combat spirit of the
Bulgarian soldiers in the front. Our further analysis unfolds in the post-war years and is
directly related to the coming up of a new generation of disciples, born in the last decade
of the 19th century and the first years of the 20th century. The Chain was already called
Universal White Brotherhood. The indisputable culmination of this period was 1922.
Master Beinsa Douno opened, in Sofia, The School of Esoteric Christianity with two
classes, where he gave lectures in the course of 22 years. Thus, all methods related to the
mystery of the Etheric Christ acquired a strictly scientific form and scholarly
completeness. In the summer of the same year, at the convention in Tarnovo, Master
Beinsa Douno gave the key lecture Let Christ Come Down and Explain. The happiest day
will be for me when I see that Christ is living in your consciousness You are making
efforts but they will be futile if Christ does not penetrate into your consciousness and if
with Him Divine Love does not penetrate Christ must penetrate and then the
Resurrection will come, which suggests the new Life in new forms (2nd June).19
Several days later, Master Beinsa Douno gave his disciples the first school musical
exercise entitled Fir-fur-fen-give your blessing. It was composed in three phonemes
which sound like mantrums: Fir-fur-fen, Tao Bi and Aumen. The introduction of the
occult musical exercises, as the leading methodology in the School of the White
Brotherhood, seemed to introduce a new dimension in the mystery of the Etheric Christ
and the forces generated from experiencing Him were redirected to something
qualitatively new, to the conscious organizing of the Body of Love which Anthroposophy
calls Manas or Spirit-Self. On 29th October the same year, the musical exercise Sweet,
Honey was given to the General Occult Class. At first glance, the text shows a certain
naivete typical for childrens songs.
Sweet, honey
sweet, honey (2),
sent from the Sun,
brought from the bees (2).

However, if it is sung with deep emotion, the consciousness is impressed with the mighty
imagery of suggestions; the singer directly experiences the etheric taste of honey, occult
food, which guides the I-organization to such a state, whereby it can exercise the
needed power over the astral body. At the same time, the image of the bee and the
warmth of the beehive is experienced, warmth which is close to the warmth of human
blood, an occult symbol of the warmth acquired on Ancient Saturn. At the end, the
consciousness of the esoteric student is penetrated by the seed of the future consciousness
of inspiration, because the spirit of the beehive today has the consciousness of Future
Venus.

4.2.5 Period 1924-1930

The fifth sub-period can be tentatively called the period of Spirit- Self or the Body of
Love. On 2nd April 1924, Master Beinsa Douno gave a key lecture entitled The Mindful

Heart. The ideas in this lecture are experienced by the consciousness as connections with
Manas or Spirit-Self (the Body of Love). You should place the new line of your life on
your Mindful Heart. Gods Spirit is operating, or acting in this Mindful Heart That is
why Christ says, Everything you ask in My Name, will be given unto you. In whose
name? In the name of Gods Love, in the name of this Mindful Heart that is in us. If you
have a Mindful Heart, Christ can come and live in it So, you should appeal now to the
good habits you have, to your Mindful Heart.20
In the following year, 1925, Master Beinsa Douno gave the key musical exercise Aum. Its
ancient vibration includes three etheric sounds, the seeds of the three Spirits, which in the
future, each I will develop. The sound A is experienced as the seed of Atma, which
Anthroposophy calls Spirit-Human, and Master Beinsa Douno calls the Body of Truth,
the sound U is experienced as the seed of Buddhi, called respectively Life-Spirit or the
Body of Wisdom, the sound M is experienced as the seed of Manas, called Spirit-Self, or
the Body of Love. At the present stage of evolution, however, it is decisive to consciously
master the etheric body. It is clear that another key musical exercise from 6th June 1926
was addressed to it. It is entitled Think, Think Right:
Think, think right (2).
Sacred thoughts about Life uphold (2),
uphold, uphold, uphold,
Sacred thoughts about Life uphold (2).

With the vibrations infused in this exercise, the esoteric student ignites first the streams of
sound ether in his own etheric body, where, according to esoteric science, our thoughts
are woven. Then he masters also the streams of Life Ether, i.e. the medium where the
immediacy of his own Life is functioning. This mastering of the two upper ethers, which,
according to Anthroposophy were returned to mankind through Christs sacrifice on
Golgotha, practically leads modern consciousness to a qualitatively new evolutionary
stage. The Western European Christian tradition calls this stage Schooling, and Master
Beinsa Douno The Path of the Disciple.
The first buildings of Izgrev, a community near Sofia, appeared in 1926 and Master
Beinsa Douno concentrated the activity of the esoteric school there. In the following year,
1927, he gave in Izgrev the famous cycle of lectures entitled The Path of the Disciple.
This cycle describes on a grand scale the path of the Consciousness Soul to the SpiritSelf, i.e. to the Body of Love. We divide people in four categories, Old Testament, New
Testament, Righteous and Disciples The Old Testament life is flowing in your veins
and in the colon The New Testament Life is flowing in your lungs and extending also
into your sympathetic nervous system, in the solar plexus. The life of the Righteous
embraces the lower layers of the brain and the life determining the Path of the Disciple
flows in the higher layers of the brain... (19th August).21 In the four categories of people,
we can easily find analogies with essential terms in the science of Anthroposophy. The
Old Testament people with the functioning principle of Love clearly correspond to the
organization which Rudolf Steiner calls the Sentient Soul, the New Testament people
with the functioning principle of Light correspond to the Intellectual Soul, the Righteous
people with the functioning principle of Peace correspond to the Consciousness Soul in

our epoch, the Disciples with the functioning principle of Joy correspond to the SpiritSelf or the so-called Body of Love.
Master Beinsa Douno had contact with Krishnamurti through M. Popova and A.
Dimitrov. In 1929, they met with Krishnamurti in Ommen, Netherlands and handed him a
message from Master Beinsa Douno. Uncertain of his mission in 1929, Krishnamurti
waived it, left the Theosophical Society and dismissed the Order Star of the East.
On 23rd October 1929, Master Beinsa Douno delivered the lecture Center of Life before
the General Occult Class. Man cannot change the direction of his life if he does not
understand the laws of his thoughts and desires. Man cannot transform even one of his
thoughts in a noble desire, or one of his desires, in a light thought, if he does not have one
center, or one sacred idea as his striving Who can be the center of human thoughts and
desires? The Christ. If the thoughts and desires of man do not pass through Christ like
an inner center of human life they will never find realization Therefore, whatever he
does man should inevitably go through the center of Christ life22

4.2.6 Period 1931-1937

The sixth sub-period can be tentatively called the period of microcosmic reflection of the
macrocosmic Christ. From a purely factual point of view the chief place here is occupied
by the events related to the World Theosophical Movement, which can be summarized as
follows.

1. The Theosophical Society had primarily the task to prepare conditions, under
which Bodhisattva Maitreya could fulfill his chief mission.

2. Since 1879, inspiration had started to flow towards H.P. Blavatsky (1831-1891)
from the schools of the left initiation, which had nothing to do with the Eastern
School of Esoteric Christianity. The Theosophical Society started to falsify the
Etheric Appearance of Christ through a false Messiah and thus, practically to
block the mission of the Bodhisattva of the 20th century. The mission to support
the deed of the Bodhisattva was undertaken by the Rosicrucian movement in the
face of the Anthroposophic Society and its activity in the period 1902-1907.

3. On 29th October 1911, A. Besant proclaimed that the body of the Indian youth
Krishnamurti was chosen to manifest Bodhisattva Maitreya and Christ, and the
Order Star of the East was established. The basic delusion in this activity was the
confusion of the individuality of the Bodhisattva with the cosmic nature of Christ.

4. The teaching of Agni Yoga, presented during the period 1924-1938 by H.

Roerich (1879-1955), continued the occult falsification of the Etheric Appearance
of Christ and of the Bodhisattva of the 20th century. It claimed that the earthly
Shambala is on the Himalayas and that it was guided by the Bodhisattva Maitreya,
who had already reached the level of Buddha.

During the period considered here, Master Beinsa Douno started Paneurhythmy and
completed it by 1942.23 The literal meaning of the word Paneurhythmy is universal gentle
rhythm. Anthroposophy defines exactly the esoteric term eurythmy: the conscious
guidance in the physical body of the impulses of the vowels and consonants, which
function in the ether body and concentrate in the physical body through the larynx and
the adjacent organs (the lungs and the arms). In the Paneurhythmy of Master Beinsa
Douno, the principles of this definition are extended into a large-scale work, which
combines melody, text, and malleable movements, performed by a group in a circle. This
work consists of three parts, Paneurhythmy, Sun Rays and Pentagram. Each of them can
be experienced as a specific method of the conscious work of the I on its own Etheric
and Astral bodies. Doing the paneurythmical exercises, the melody sounds in the larynx,
the poetic images of the text are experienced in the texture of thinking and consciously
penetrate the movement of the limbs. Thus, all etheric flows are ignited, while the
reverential mood towards the partners and the supersensible center of the circle clearly
puts into action also the method described by us as My Son, Give Me Your Heart. The
three large parts of the Paneurhythmy can be considered as three stages of creating the
future etheric structure, which Anthroposophy calls etheric (external) heart. Undoubtedly,
the historical and spiritual culmination of the sixth period under analysis are the events
from 1936. As facts, they can be summarized as follows.
On 4th May, an activist of the political party assaulted Master Beinsa Douno and as a
result of brain trauma with subsequent inter-cranial hemorrhage, the right side of his body
was paralyzed. On 14th July, despite his illness, Master Beinsa Douno went out on a tent
camp by the Seven Rila Lakes. With a paralyzed right arm, day by day, stroke by stroke,
in the course of almost one month, he wrote down in a notebook God is Love. On 12th
August he completely restored his health and went down to Sofia on 14th August. On
19th August, Master Beinsa Douno opened the annual convention of the White
Brotherhood at Izgrev with the lecture To Give Them Life. By the reminiscences of a
number of witnesses, Master Beinsa Douno himself called the events from 1936 the New
Golgotha. Probably, in this case he meant a microcosmic reflection of a significant
supersensible event in the macrocosmic life of the Christ Being. Its visible manifestations
looked like Golgotha, but this was clearly a mystery, where the blood did not flow
outwards to the Earth but inwards to the brain (more specifically in the left hemisphere of
the brain), i.e. to the point of application of the etheric body, according to Anthroposophy.
Practically, the right-side paralysis was a result from a displacement of the etheric body
to the left in relation to the physical body, while the complete recovery from the paralysis
was literally the victory of the etheric body and its renewed coming back to life.

4.2.7 Period 1938-1944

The seventh and the last sub-period can be tentatively called the return into the Lodge of
the Bodhisattvas. Historically, it unfolded on the dramatic background of the events from
World War II. Boyan Boevs book The Master about Breathing was printed in 1942, a
wonderful collection of all principles and spiritual practices given in the School of Master
Beinsa Douno about breathing as a fundamental method for mastering the etheric body.24
Back in 1939, in a lecture before the General Occult Class entitled Basic Rules of

Hygiene, one can read, Man needs breathing not only to take in air but also to nourish his
etheric double. According to Anthroposophy, the three phases of the occult breathing
contain the most intimate experience of the world etheric space. In the numerous school
exercises of Master Beinsa Douno, these three phases are achieved with mental
pronunciation of formulas. In this way, the unconscious physiological act of breathing is
penetrated by the ignited etheric flows and the I enters into possession of each cell in
the physical body. In the phase of inhaling one pronounces the formula, Thank you, Lord,
for the Divine Life, which You implanted in the air and which I intake with it. Thus, the
I consciously experiences the process of taking in the world Sound Ether. In the phase
of keeping the breath, which is the most important in occult breathing, one pronounces
the formula, This Divine Life penetrates into all my cells and brings Power, Life and
health in them. Thus, the I consciously transforms the sound ether into life ether. In the
last, third phase of exhaling, one pronounces the formula, This Divine Life strengthens
me and I display it outwards through my activity. Thus, the microcosmic essence of the
I is built in the macrocosm.
With the exhaling, with this mighty symbol of returning to our cosmic motherland, comes
also the logical finale of our historical analysis. In 1944, the earthly path of Master
Beinsa Douno came to the end and everything from his existence on the Earth, which had
been historical until then, became primarily metaphysical. This is so at least for the
consciousness of modern man. In this meaning, it is appropriate to finish with a private
conversation between the Master and Boyan Boev, taken then in shorthand and
deciphered as late as 1948. There is no other epoch in human history, where Christ
worked like this. Now, Christ is working very hard. Several centuries ago, Christ was in
the upper regions, in the highest worlds, and now, He has descended in the astral and
etheric worlds, closer to the material world. Two great things will happen. First, the Spirit
of Christ will start inspiring men, in the beginning the ready souls of course. When you
feel in yourself a nice, selfless feeling, when you manifest compassion, love, mercy, this
shows that the Spirit of Christ has illuminated you and starts working in you. Apostle
Paul said himself at one point, It is no longer I who live, but Christ lives in me.
Actually, this is the Gospel phrase which runs like a red thread through almost all lectures
of Rudolf Steiner, Not I, but Christ in me. In another conversation about Christ, Master
Beinsa Douno introduced a radical change: This verse should be changed for the
disciples. It will be nice if you drop out the particle not and say it as follows, I learn
from Christ, I learn from what He is doing in me.25
The historical elaboration of our thesis, according to which the Word of Master Beinsa
Douno can be considered as manifestation of the Bodhisattva of the 20th century, raises
several points of discussion.
Firstly, the conclusion follows that the personal indication of Bodhisattva Maitreya is a
modern demand. The strongest argument is that the science of Anthroposophy defines
him as the most complete and reliable source of scientific and methodological knowledge
about the most significant event for our age, the mystery of the Etheric Christ. For a

number of reasons, Anthroposophy does not indicate personally who Bodhisattva

Maitreya is. It is clear that he should be known with the cognitive capacities of the
modern cultural epoch, which is defined by Anthroposophy as the epoch of the
Consciousness Soul.
However, the essential thing is to make a detailed distinction. Anthroposophy considers
the problem through imaginative and inspirational consciousness, its epistemological
approach is positivistic and therefore it recognizes Bodhisattva Maitreya and describes
his features and mission. The state of consciousness of modern man is quite different.
One considers the problem with the capacities of the Consciousness Soul, their
epistemological approach is thinking and therefore experiences the Word of Bodhisattva
Maitreya only in the weaving of thinking. Consequently, we may say that Anthroposophy
recognizes Bodhisattva Maitreya but the Consciousness Soul experiences the
Bodhisattva. In other words, the approach to our thesis needs a strict distinction between
the term recognition and experience.
As it was repeatedly pointed out so far, for Anthroposophy, the chief distinctive feature of
Bodhisattva Maitreya is the mystery of the Etheric Christ, and Christ on the other hand is
identical with the I of the Bodhisattva, i.e. with his Word. In general, the most genuine
conception about the secret of the I can be suggested mainly by the Gospel phrase, In
the beginning was the Word.
Consequently, only for the science of Anthroposophy, the mission of Bodhisattva
Maitreya is recognized by imagination and inspiration as proclamation of the Etheric
Appearance of Christ. The Consciousness Soul, however, has the capacity to distinguish
the Etheric Appearance and the I of the Bodhisattva, therefore, experiencing them as the
same thing, i.e. as the Word of Bodhisattva Maitreya. The identity of the Etheric Christ
with the Word of the Bodhisattva of the 20th century is perhaps the first key conclusion,
obtained as a result of the analysis of our thesis.
Further on, it is necessary to remind that both Anthroposophy and the Word of
Bodhisattva Maitreya occur in the epoch of the Consciousness Soul, i.e. they are
addressed to the epistemological capacities of the Consciousness Soul in modern man.
Hence, we should certainly make the following statement. It is characteristic only to
Anthroposophy to proclaim the Etheric Appearance of Christ as an event, while for the
Word of Bodhisattva Maitreya it is characteristic that it is experienced by the
Consciousness Soul in such a way that it generates in the soul this etheric event. The
ability of the Bodhisattva of the 20th century to create with his Word the etheric
experience of Christ in the listeners is the second key conclusion in the analysis of our
thesis, i.e. the Consciousness Soul, of today, experiences the Word of Bodhisattva
Maitreya and the tissue of this experience is identical with the experience of the Etheric
Christ.
Approaching the Word analytically, we are immediately impressed that Master Beinsa
Douno has specific language, style and semantics, which are not intended to proclaim
facts from Spiritual Science (which is basically the case with the lectures of R. Steiner),

but to experience them in the tissue of thinking of the Consciousness Soul as the Etheric
Appearance of Christ. Therefore, the cognition of the Word of Master Beinsa Douno is
closer to the modern perception of music than to the perception in the other kinds of arts
or sciences. This kind of cognition can be called musical experience in the Consciousness
Soul. Its psychological basis is the method used by us My Son, Give Me Your Heart.
Music lacks the ideation and conceptuality, operating in modern consciousness.
Anthroposophy claims that such consciousness without notions and concepts was typical
for the very ancient states in its evolution. By historical data from the Spiritual Science,
music was given in the epoch of the sentient soul so that it could be experienced by the
nascent Intellectual Soul, generating thereby the forces of the Consciousness Soul.
Similar to music, at first glance the Word of Master Beinsa Douno employs obsolete
language and semantic forms, more characteristic of the Intellectual Soul, but it is
experienced by the Consciousness Soul in such a way that it generates in the soul the
Etheric Appearance of Christ. So, we can formulate the third key conclusion of our
analysis, in order to generate in the Consciousness Soul the Etheric Appearance of Christ,
the Word of Bodhisattva Maitreya has a structure and function which are not identical
with the intellectual experience but rather with the musical experience.
At this point, we should discuss in more detail our modern epistemological capacities.
According to Anthroposophy, when the Consciousness Soul builds ideas and concepts in
its thinking, it departs from the musical because in thinking the etheric tone overshadows
itself by virtue of the spoken sound, i.e. our everyday ideas and concepts today are
condensed, solidified etheric tones. On the other hand, the Consciousness Soul today can
easily perceive in its thinking clear ideas and concepts about the supersensible worlds,
received by Anthroposophy. So, it seems everything suggests that through the Science of
Anthroposophy, the Consciousness Soul easily remembers and reconstructs in the tissue
of its thinking archetypal ideas and concepts out of what Rudolf Steiner calls heavenly
intelligence. It is not difficult to make the following conclusion, the Consciousness Soul,
saturated with Michael intelligence, can consciously and freely penetrate each detail from
the semantics and methods in the Word of Bodhisattva Maitreya. The discussion on this
issue could be finalized with a fourth key conclusion. The Word of Bodhisattva Maitreya
can be most fully experienced in the very tissue of such modern thinking which has been
previously schooled in ideas and concepts, not attained with modern but with future
stages of consciousness, i.e. with the imaginative, inspirative and intuitive stages of
consciousness used by Anthroposophy.
After everything said so far, we can summarize as follows:

1. The indication of Master Beinsa Douno (Peter Deunov) as Bodhisattva

Maitreya forms a definite point of view about his work and Word.
2. The Word and the methods he gave can be perceived and applied as
supersensible event: The Etheric Appearance of Christ in the astral world.
3. The perception and application of the Word of Master Beinsa Douno as musical
experience is a natural evolutionary stage in the epoch of the Consciousness Soul,
transition from the sentient-intellectual to the conscious-imaginative
understanding of Christ and the Lodge of the Bodhisattvas.

4. The indication of the Word of Master Beinsa Douno as preacher of the Etheric
Christ is a historical event, related to our 21st century, which supports spiritually
the mission of Bodhisattva Maitreya purifying it from occult falsifications and
unscientific speculations and is practically a synthesis of Anthroposophy and the
teaching of the Universal White Brotherhood.

5. Master Beinsa Douno (Peter Deunov) (1864-1944). Life

and Deeds
5.1. Biography
Peter Constantinov Deunov was born on 11 July 1864 (29 June old style, St. Peters
Feast) in the village of Hadarcha, present day village of Nikolaevka (not far away from
Varna, Bulgaria), as the third child of priest Constantin Deunovsky and Dobra Georgieva.
His grandfather by his mothers side was Atanas Georgiev (1805-1865), an active public
figure in the struggle for the independence of the church during the Revival in Bulgarian
nation (18-19 century). His father, Constantin Deunovsky (1830-1918) was the first
Bulgarian teacher and priest in Varna.
In 1872, Peter Deunov was admitted to an elementary school in Hadarcha and he
graduated the Five grade secondary school in Varna after the Liberation of Bulgaria from
the Ottoman Empire. On 24 June 1886, he completed his studies at the American School
of Theology in Svishtov and was a teacher in Hotantsa, near Rousse, from the autumn of
1887 to the summer of 1888.
In August 1888, he left for the USA. He enrolled at the Drew Theological Methodist
Seminary in Madison, New Jersey and completed his studies there in May 1892. During
the autumn of 1892, he enrolled at the Boston University School of Theology, defended a
graduation work on The Migration of the Germanic Tribes and Their Christianisation and
obtained his degree in June 1893. He was a regular student at the School of Medicine of
the Boston University for one year.
In 1895 (at the age of 31), Peter Deunov returned to Bulgaria, settled in Varna and
refused the positions offered to him as Methodist and Theosophic preacher. In 1896, he
published Science and Education, [1] where he analyzed the development of humankind
in the dramatic world events and wrote about the foundations of a new culture, which was
bound to take place during the coming century.
In 1896, he was one of the founders of the P. R. Slaveikov community and cultural
centre. He was appointed a librarian-care-taker and during the subsequent years he
delivered the following lectures before the citizens of Varna: The Origin of Man,
Survey of Ancient and Modern Philosophy, Science and Philosophy, Why and How
We Live and The Basis of Enlightenment.
In 1897 (at the age of 33), Peter Deunov, together with some of his followers in Varna,
founded a Society for the Elevation of the Religious Spirit of the Bulgarian People, with

the following members: Dr. Georgi Mirkovich, Maria Kazakova, Todor Stoyanov, Penyu
Kirov, Dr. Anastassia Jelyazkova and Milkon Partomyan. He published the brochure of
mystic texts in the same year under the title of Hio-Eli-Meli-Mesail. The events from
1897 placed him at the center of the spiritual society, which later on developed into a
Synarchic Chain (1906) and into the Universal White Brotherhood (1920), while he
himself was distinguished with the title Master. Actually after 1897 it is much more
appropriate to refer to him as Master Beinsa Douno, rather than as Peter Deunov,
although the byname of Beinsa Douno gained currency in literary publications only in the
1930s. The etymology of the name of Beinsa Douno has proto-Sanskrit roots and
translates as The One Who Brings in the Good through the Word.
In 1898, he wrote and delivered the lecture, An Appeal to My People (Nation), [2] before
The Charity (Spiritualistic Society in Varna). This lecture is an appeal to social and
spiritual self-identification. During the following year, he recorded The Ten Testimonies
of God and the Divine Promise. From 1899, Master Beinsa Douno convened Annual
Assemblies in Varna, which were originally called Meetings of the Chain. From then
onwards until 1942 the Universal White Brotherhood held its Annual Assemblies at
various places every year in August: in Varna (1899-1909), in Veliko Tarnovo (19101925), in Sofia (1926-1941), in the Rila and Vitosha mountains.
From 1901 to 1912, he traveled to various places in Bulgaria, delivered lectures and did
phrenologic investigations of selected individuals among the people. From 1904, he lived
for long periods in Sofia, at 66 Opalchenska Str. in the house of Petko Gumnerov. He
started delivering his lectures in public. The historic, cosmic and metaphysical figure of
Christ has a central place in his lectures. In 1912, in the village of Arbanassi (near Veliko
Tarnovo) he worked on the Bible and prepared The Testament of the Color Rays of Light,
which came out in September during the same year. The title page had a motto: I will
always be a faithful slave to Lord Jesus Christ - the Son of God, 15 Aug 1912, Tarnovo.
On 16 March 1914, he delivered his first Sunday talk, which was officially taken in
shorthand with the title Behold the Man, which was the beginning of the Power and Life
series. Master Beinsa Douno postulated the main principles of his teaching, which he
called The New Teaching of the Universal White Brotherhood. On 8 February 1917 in
Sofia, he started a series of special lectures for married women, which lasted until 30
June 1932. During 1917-1918, at the time of the First World War, the government of
Vassil Radoslavov exiled him to Varna under the pretext that his teaching was weakening
the spirit of the soldiers at the front. He lived in the London Hotel (currently the
Moussala Hotel) and was in correspondence with his followers. After the end of the First
World War in 1918, the number of his followers all over the country started growing
rapidly and in 1930s, they numbered about 40,000 people.
In the summer of 1920, he established an esoteric class: The Class of Virtues. It contained
ten young women (sisters), who took the responsibility to develop highly the five main
virtues: Love, Wisdom, Truth, Justice and Virtue.

On 24 February 1922, he opened an Esoteric School in Sofia, which he called School of

the Universal White Brotherhood. It consisted of two classes of students. The General
Esoteric Class opened with a lecture titled The Three Lives, [3] and the Special (Youth)
Esoteric Class with The Two Paths. [4] Lectures were delivered before the two esoteric
classes every week for 22 years: until December 1944.
In 1927, Master Beinsa Douno established the settlement of Izgrev near Sofia (today a
residential area of the city) where he gathered his audience, followers and disciples to
have a center where the esoteric school worked. He settled permanently in Izgrev where
he delivered the various series of his Word. From 19 August 1927, he delivered a series
of lectures at the annual meeting of the Universal White Brotherhood, which are
compiled into the book with the title The Path of a Disciple.
In 1929, Master Beinsa Douno established contact with the theosophic leader Jiddu
Krishnamurti (in the town of Ommen, the Netherlands), who left the Theosophical
Society at that time and dissolved the Star of the East order.
In the summer of 1929, he took his followers and disciples camping near the Seven Rila
Lakes for the first time. On 21 September 1930, he opened a new series of his teaching,
called the Sunday Morning lectures, which lasted until April 1944.
From 1934, he started working on the Paneurhythmy: a series of twenty-eight exercises
consisting of melody, text and malleable movements. Later, he added the exercises The
Sun Rays and Pentagram.
On 4 May 1936, he was physically attacked by an adherent of the Democratic Agreement
political party, causing brain hemorrhage and paralysis. In spite of his health problem, on
14 July Master Beinsa Douno went out camping with followers of his near the Seven Rila
Lakes and he had recovered completely by 12 August.
On 22 March 1939, he wrote a message to his disciples titled The Eternal Testament of
Spirit.
In the early 1944 during the air raids in Sofia, he organized the evacuation of Izgrev to
Marchaevo (about 24 km south-west of Sofia) while he stayed at the home (now a
museum house) of one of his disciples, Temelko Gyorev. He returned to Izgrev on 19
October 1944. On 20 December 1944, he delivered his last lecture The Last Word to the
General Esoteric Class.
He passed away on 27 December 1944. His body was laid to rest in Izgrev.

5.2. Ideological and methodological doctrine

The various aspects in the Teaching of Master Beinsa Douno are set out and developed in
about 4 000 of his lectures, delivered and put down in short hand in the period of 19001944. They were published in several multi-volume series: lectures before the General

Esoteric Class, lectures before the Special Esoteric Class, Sunday lectures, Annual
Meeting lectures, Morning lectures etc.
The main categories in his Teaching are Love, Wisdom, Truth, Justice and Virtue,
understood as attributes of the historic, cosmic and mystic Christ. Love is a central
macro-and micro-cosmic category, functioning in the various aspects of human existence
as aspiration (in the emotional sphere or the heart), feeling (in the soul), power (in the
ideal sphere of the I or the mind) and principle (in the spirit). The so-called Great
Universal Brotherhood is the fundamental cosmogonic view. It is described as an
organism, consisting of advanced human souls (lodges of the Great Initiated and their
disciples) and the nine hierarchies of super-sensitive beings (angels, archangels, archais,
powers, mights, dominions, thrones, cherubim and seraphim). According to Master
Beinsa Douno, Christ is the supreme governor of the Great Universal Brotherhood.
The history of world culture is seen as a projection of a cosmic rhythm, structured in
global periods and sub-periods. The periods are as follows: Polar, Hyperborean,
Lemurian, Atlantis, the Fifth, the Sixth and the Seventh Periods. The sub-periods of the
current Fifth Period are called cultural epochs: the epoch of Cancer (Ancient-Indian),
Gemini (Ancient-Persian), Taurus (Ancient-Egyptan), Aries (Ancient Greece and Rome),
Pisces (Western European), Aquarius (Slavic), etc. During these epochs the human
consciousness manifests itself and develops through collective, individual, supreme
collective and cosmic stages.
The psychological aspect of the human development according to Master Beinsa Douno
is a consequential transformation through four cultural archetypes: Old Testament, New
Testament, the Righteous and Disciple. The transition to the latter is understood as a
totality of esoteric school methods, aimed at the transformation of the ideal-conceptual
consciousness into imaginative and is designated by the term blossoming of the human
soul. According to Master Beinsa Douno esoteric disciples link their consciousness with
Christ permanently, experience Him constantly in their mental, emotional and will-power
spheres and learn permanently from what He performs within them. Thus, the
consciousness of the disciple and his etheric body more specifically, is naturally
perceived as object and subject of the so-called Etheric Appearance of Christ.
The main methods for spiritual work in the School of the Universal White Brotherhood
are:
Word: working through the Word of Master Peter Deunov, disciples develop their
consciousness and awaken positive creative energies that build the characteristics of the
Aquarius New human being.
Music: as an ever present companion to the Word, it precedes and concludes each lecture
or speech. It is a means for raising human consciousness.
Sunrise: meeting the sunrise accompanied by prayers and meditation exercises followed
by a morning lecture of Master Beinsa Douno.

Motion exercises: constructed as a result of certain natural elements, the objective is to

organize the human etheric body and psyche.
Duty: a special work method where certain formulae and prayers are uttered by all
disciples at an exactly agreed time, just like in a ritual.
Themes: a topic to be developed during the following days is assigned at the beginning
of each lecture. These are spiritual philosophical themes with the objective to stimulate
the creative thinking of the disciples.
Conversations and personal correspondence: free and informal conversations or
correspondence on various themes between the disciples and the Master. This allows the
disciples to draw directly on his experience.
Excursions: being in contact with nature builds a close bond between the souls of the
disciples and the Mindful Nature. Communal life: life based on a brotherhood foundation
that places human relations within the framework of mutual assistance, moral and
spiritual purity.
Prayer: the step realizing the bond with God is the prayer. A prayer is a path along which
anybody can start in order to enter the Great Life of Spirit. Beinsa Douno himself said
that a prayer is a constant link with the Spiritual World and he advised his disciples to
aspire to this state.
The Testament of the Color Rays of Light and Paneurhythmy are special methods. All
methods are considered esoteric practices to experience Christ through the whole human
being and particularly through the etheric body.

5.3. Scientific contribution

The contribution is formulated as ideas in various fields of philosophy. Developed in
numerous lectures of Master Beinsa Douno, these are subject to be analyzed and
interpreted further on in time. Some of the ideas in the philosophical domain are as
follows:
Your consciousness can travel at the speed of slow trains, it can travel at the speed of
Light, and it can travel even faster. Hence, time and space are functions of consciousness.
Consciousness is out of the scope of time and space (Youth Esoteric Class, year 1,
lecture 13, Contradictions in Life, 24 May 1922)
Contemporary people still cannot imagine that Light is living. We live in a living Light,
while the Light that physics discuss, represents the sub-consciousness of the living Light.
The same phases can be found in the consciousness of Light like the phases in your
consciousness - sub-consciousness, self-consciousness and super-consciousness. [not in
Freuds meaning - Editors note] (Youth Esoteric Class, year IV, lecture 25, Influence of
the Inner Light, 12 April 1925)

One can identify whether there are beings on the Sun by the light of the solar spectrum.
Above all, wherever there is intelligent life, Light comes in a special way There is a
difference in the spreading of the Sunrays coming out from an un-intelligent being [or
non-living object] and those coming out from an intelligent being - the laws are different.
(Youth Esoteric Class, year IV, lecture 15, The Tests of a Disciple. The Wheat Grain, 25
January 1925)
People want to attribute a certain form to God, but I ask the question what form can you
attribute to Light? Light itself creates forms. How does it create forms? As soon as it
encounters an obstacle, it already creates a certain form. Make the environment of
your thoughts rarer or denser and they will immediately experience some refraction.
(Youth Esoteric Class, year I, lecture 5, Old and New Lives, (29 March 1922)
The first process, which is the beginning of will, is restricting. Without any restrictions
the will cannot be manifested. Above all, the will presupposes a strictly determined
movement in the consciousness, i.e. an inclination of consciousness (Youth Esoteric
Class, year I, lecture 4, Characteristics and Manifestation of the Will, 15 March 1922)
The more advanced the evolution of a certain form [of life] is, the more intelligent the
atoms comprising it. In order to reach a higher stage of development, the atom has to
pass through the four Kingdoms - the mineral kingdom, the plant kingdom, the animal
kingdom and the kingdom of human beings. The more stable the atoms of given
elements in the human organism are, the better characteristics they convey to human
character. (Youth Esoteric Class, year V, lecture 13, Real Variables, 1 February 1926)
During the period 1901-1912 Master Beinsa Douno carried out phrenologic research
among selected individuals from the Bulgarian people. Later on some of the results were
stated in his Sunday talks, and the opening of the Esoteric School of the Universal White
Brotherhood (1922) is an indication of his comprehensive approach to the esoteric
sciences on self-knowledge: astrology, palmistry, phrenology, kabbalah, etc. His original
methodology in this area includes the following major principles:
Master Beinsa Douno gave an impulse to esoteric disciples to study on their own
the traditions of some esoteric science, correcting and directing the process of
learning and research.

He forbade the use of esoteric sciences for criticism.

He gave an impulse to the so-called evolutionary development of these sciences;

they should not be approached from objectivistic and positivistic points of view
but they should facilitate the development of virtues in the human soul and should
assist the birth and cognition of the Internal Christ.