The World Crisis as Seen Through the Lens of Bô Yin Râ’s Teachings
The World Crisis as Seen Through the Lens of Bô Yin Râ’s Teachings
By Richard C. Cook
Introduction
We speak of the “world crisis,” but isn’t the world always in “crisis”? During the period of the 20th-21st century alone we have seen two world wars and appear to be on the cusp of a third. In fact, American commentator Brian Berletic, reporting from Thailand, says it has already begun. (US Using Israel to Distract Away from World War 3: Blockade on Iran is an Act of War on China.)
There have always been “wars and rumors of wars” (Matthew 24:6). There have always been nations and empires trying to conquer each other. There have always been greedy and violent people trying to enslave those weaker or less fortunate. There have always been classes of intellectuals or other apologists skilled at justifying actions that lack rational justification, including the priests of religions favored by the ruling elites.
The histories, analyses, studies, theses, commentaries, and explanations of these events are endless. Yet none of them mean anything except insofar as they contain lessons on how humanity can grow out of the propensity to abuse, rob, and kill each other seemingly ad infinitum.
The United States Has Become the Chief Aggressor
Although I have written regularly about what I have called the Anglo-American-Zionist Empire, it’s the United States that has been leading the charge for world conquest and control since the start of World War II. This is one of the central themes of the book on U.S. history I published in October 2023 entitled Our Country, Then and Now.
There has been a long series of events which has contributed to where we find ourselves today, with the U.S., under the Trump administration, increasingly removing the mask by which this country has tried to hide its ambitions for world conquest for a very long time.
I shall attempt to summarize these events in the following narrative.
Path to World War III?
Through competition with France and Spain, Great Britain became the dominant European power in settling and controlling the Western Hemisphere during the “Age of Discovery.” This required the near-extermination of the Native Americans, particularly in the territory that became the United States.
Economic development of North America directed by British capitalists required the labor of impoverished settlers, including white indentured servants and enslaved Africans. The British colonies created their own robust cultural zones, with marked differences depending on the religious background of the controlling elites and their degree of dependence on black slaves.
When the colonies gained independence following the Revolutionary War, it was understood by the leaders of the newly-formed nation and their supporters in the Mother Country that the U.S. would eventually become an imperial power to partner with or rival the British Empire itself. This linkage was expressed by the fact that the First and Second Banks of the United States were modeled directly on the Bank of England for the same purpose: i.e., printing of money through the fractional reserve method (i.e., lending against a gold reserve base) in order to prosecute imperialistic warfare. Conquest of the North American continent proceeded under the doctrine of Manifest Destiny which included the purchase of Alaska from Russia in 1867. By the end of the 19th century the U.S. had begun to create its emerging empire by the seizure of Hawaii and prosecution of the Spanish-American war, resulting in acquisition of the Philippines, Guam, and Puerto Rico and military control of Cuba.
The U.S. engaged in a civil war in order to remove the encumbrance of black chattel slavery on industrial development. Opposition to the British model of financial control through centralized banking was also gradually defeated. This was done through an alliance of domestic financiers with British, French, and German banking interests led by the Rothschilds, resulting in the creation of the Federal Reserve System in 1913. It was the Federal Reserve that allowed the British-French-U.S. alliance to defeat Germany in World War I and to take over Russia through the Bolshevik Revolution of 1918.
The prize gained by the conquerors in these contests was control of the wealth accruing from the Industrial Revolution which continues to this day through the latest phase: that of computer technology. But as the Native Americans had realized when the Spanish conquerors brought them the domesticated horse, “the gods give no gift without exacting a price.” (Colin G. Calloway, On Vast Winter Count, p.111) For the Native Americans, the price was a complete disintegration of their traditional ways of life, including a state of constant conflict among the horse-mounted tribes. For the Europeans and Americans engaged in industrialization, the price was the entire modern witches’ brew of the population explosion, pollution, cross-global movements of peoples, endless wars and revolutions, genocides, and the crushing of traditional folkways. On an individual level, the price included the increasing risk and complexity of everyday life, including the mounting ubiquity of ruinous temptations and the ease in which these temptations could be indulged. The culmination of all this has been the drive and desperation by which “the English-speaking peoples” have sought to control everyone and everything, a drive tinged by greed, fear, impatience, and violence which overlay the excitement of “conquering nature.”
The banking interests that controlled the Federal Reserve, led by the Morgans and Rockefellers, gained control of all major industrial concerns through centralized monopolies. This control spread throughout all of U.S. society, encompassing the mass media, and the entertainment, educational, and medical systems. The objective was to create obedient servants of the state and support of its imperialistic objectives through propaganda, economic dependency, and, when necessary, threats and coercion. By severing the connection between individuals and their means of support, including free land ownership, a system based largely on intimidation was achieved. The attempt by the state to assert total control over the population, including a military draft and financial exploitation, highlighted the conflict between individual freedom and collectivist stringency that had been brought to the forefront by inclusion of the Bill of Rights in the U.S. Constitution. These rights have been under attack by the government ever since in a campaign waged not only against American citizens but against those of every other country and race on the planet.
Particularly adept at serving the imperialistic state and its objectives were the Jews, both those who influenced the U.S. from positions of power in Britain and Europe, and those who had migrated to America over many decades, many of them highly educated. This was particularly the case with the millions who came to America in the late 19th-early 20th centuries, mostly from Eastern Europe and Russia. Examples were not only the financiers allied with the Rothschilds, but also figures like Bernard Baruch, a Wall Street millionaire who was assigned by President Woodrow Wilson to exert dictatorial control of U.S. industry in support of the war effort in World War I.
Zionism—the establishment of a Jewish “homeland” in Palestine driven by age-old conflict between the “chosen people” and their “persecutors”—became a major component of the Empire starting in the 1890s. Britain’s leading Jewish banker, Nathaniel Rothschild, set out with gold and diamond magnate Cecil Rhodes to “recover the United States for the British Empire.” The reason the U.S. sent armies to France in 1917 was to allow the British to mount an assault on Palestine and seize that region from the Ottomans. In his classic book The Controversy of Zion, written in the 1950s, British journalist Douglas Reed argued that by the end of the 19th century, the Zionists had taken over the revolutionary movement founded by the Illuminati to subvert Christianity, leading to their helping to instigate World War I and Word War II to establish a foothold in Palestine for what many suspected was a plot to take over the world. Reed also predicted a third world war, during which, he wrote, the Zionists would meet their comeuppance. Along these lines, Zionist Jews within the U.S. have today become the driving force of the “Neocons” who largely control U.S. foreign policy and create a constant drumbeat for wars of aggression and conquest, particularly in support of Israel’s expansionist aims in the Middle East. Thus the Zionist imperative for war has created a powerful alliance with the drive of the Anglo-Americans for world conquest that has existed for the last 500 years. Related to Zionist influence over U.S. policy is the Epstein blackmail-trafficking ring linked to Israel’s Mossad.
During this entire period there have been many individuals, both known and unknown, who have tried to soften the blows arising from what might be called an Age of Atrocities in order to help humanity find its way to a more peaceful existence and a brighter future. This has taken place from both within and outside the traditional religions as well as from many of the adepts of science, technology, and industry who have tried to steer their inventions into a path of service rather than destruction.
Among the attempts to create institutions that promote peaceful relations among nations rather than war and exploitation have been the League of Nations, the United Nations, and the European Union. The League of Nations failed to stop World War II, after which it was replaced by the UN, created under the direction of U.S. President Franklin D. Roosevelt. The UN was provided with a Security Council consisting of the five nations deemed to have won the war—the U.S., Britain, France, the Soviet Union, and China. The Nationalist Chinese government was later replaced by the communist government that had taken over in the revolution led by Mao Tse Tung. The balance achieved by the inclusion of both the Soviet Union and the U.S. was undermined by Britain’s Winston Churchill, who initiated the Cold War through his declaration of an “Iron Curtain” falling across Europe and the creation of NATO as a bulwark against Soviet influence. The world was now divided between two superpowers locked into a fight to the death that reached a hiatus with the internal collapse of the Soviet Union in 1991.
When the Soviet Union fell apart, the U.S. assumed it had achieved its objective of “unitary” world conquest which had been the goal of the Anglo-American-Zionist elites for the past century. This goal had been explicitly identified not only through the Rhodes-Rothschild project of a combination of racial and political superiority expressed through the Mackinder analysis of the geopolitical goal of conquest of the Eurasian heartland, but also through monetary dominance by the British pound transitioning to the U.S. dollar. By the 1970s, the U.S. had begun to finance its worldwide military hegemony by forcing the world to purchase its debt resulting from chronic trade deficits. This was done through implementation of the petrodollar.
Directing the ultimate geopolitical program of conquest had fallen into the hands of a transatlantic elite identified with Britain’s Royal Institute of International Affairs, whose American counterpart was the Morgan-Rockefeller-funded Council on Foreign Relations. With World War II firing up on the European continent in 1939-1940, the CFR carried out a series of studies which established as the explicit U.S. war aim the eventual military domination of the entire globe. For details, see my book Our Country, Then and Now. After World War II, this objective manifested in the creation of the National Security State centered on the CIA as a kind of global police force. The U.S. then set out to seize control of every nation on earth, bringing every part of the world into the America orbit. This included America’s European “allies.” Individuals such as President John F. Kennedy who failed to buy into this scheme, which included the nuclear arming of Israel, were rubbed out. Wars in Korea and Vietnam, while unsuccessful militarily, established the paradigm of control by the military-industrial complex that later found expression in the Wolfowitz Doctrine of 1991, allowing for preemptive war against perceived “adversaries,” and the policy of military “Full Spectrum Dominance” in the early 2000s. Every element of U.S. foreign policy from 1939-1940 onward may be viewed as a step in the unrelenting orientation toward conquest. This included all the wars in the Middle East from Desert Storm in Iraq onwards through today’s conflict with Iran, as well as the ongoing attempt to bring down Russia under President Vladimar Putin via the proxy war in Ukraine. The ultimate goal of U.S. foreign policy is to defeat China in a final conflict, as explained by Brian Berletic, cited above. The attempt to smash BRICS, as a collection of independent “multilateral” or “civilizational” states, as well as “rogue” states like North Korea, is taken for granted.
At the same time, the forces opposing U.S. hegemony are mounting, both internationally and domestically, with the split between the Republican and Democratic parties becoming so vicious that the continued existence of the U.S. cannot be guaranteed. Outside the U.S., hatred toward the hegemon is becoming the stance of a growing majority of humanity.
Meantime, the war of aggression by the U.S. and Israel against Iran may very well be the straw that breaks the camel’s back and ignites the final worldwide catastrophe. The forces of destruction have become overwhelming. I have no confidence that the U.S. will survive. This nation has been wrung dry by militarism and violence. If we think about these developments at all impartially, we have to realize that official U.S. policy has been to condemn the world to perpetual violence while at the same time creating a domestic police state dedicated to stamping out dissent even as the “best and the brightest” devote their entire lives to figuring out new and improved methods of enslaving and/or killing their fellow human beings. Among the latest examples is the recent totalitarian manifesto by Palantir.
How can individuals with a living conscience survive this poisonous atmosphere? Why has all this happened, and why does it continue to happen today? To my mind, the clearest and most comprehensive answers have been provided by the German Luminary Bô Yin Râ.
The Teachings of Bô Yin Râ Explain the Crisis
The modern crisis can only be understood through a correct definition of the individual human being which the sages that have taught humanity through the ages remain the only ones who are qualified to provide. The greatest sage of the modern era is the German Luminary Bô Yin Râ (aka Joseph Anton Schneiderfranken, 1876-1943).
Bô Yin Râ was the spiritual name of Joseph Anton Schneiderfranken, who was born in Aschaffenburg, Germany, in 1876 and who passed away in Lugano, Switzerland, in 1943. In his discussions of the life and teachings of Jesus, Bô Yin Râ openly identified himself as part of the identical society of Luminaries of the First Light (Leuchtenden des Urlichts) to which Jesus himself belonged.
The Luminaries consist of those human individuals with ultimate responsibility for the spiritual destiny of all humanity on planet earth. Their terrestrial headquarters are located in the heart of Asia. It is extremely rare for a Luminary to work openly and in public as Jesus and Bô Yin Râ both have done. The existence of the Luminaries is hinted at in the Bible by reference to the Order of Melchizedek of which Jesus was said to have been a priest. Bô Yin Râ wrote that the work of the Luminaries is historically at an early stage. This idea is supported by the realization that in both cultural and ethical terms humanity is not far removed from a primitive state of savage barbarism. Events in the world today show this clearly.
Bô Yin Râ’s spiritual teachings are contained in his “textbook,” the 32-volume Hortus Conclusus (The Enclosed Garden), published in German over a 20-year period ending in 1935 and now being distributed worldwide by translation into many other languages, including English. Two publishing houses have been distributing English-language editions: Kober Press of Berkeley, California, starting in the 1970s, and Books to Light, starting in The Netherlands in the 2020s and now headquartered in the U.S.
What is a Human Being?
Any responsible analysis/prognosis of the human condition must start with the basic question of what is a human being. A person confined by the limitations of the intellect will answer that such a definition is relative, depending on one’s orientation toward politics, economics, sociology, science, etc. This ignores the fact that a valid answer requires an objective definition of what is a human being in reality and in totality. It is also true that prejudice and arrogance prevent an examination of what the religions of the world have to say on the subject.
The following is my best attempt to answer the question of what is a human being through what can be deduced based on Bô Yin Râ’s entire body of work as reflected in Hortus Conclusus. Answering the question of what is a human being is the central theme of that body of work.
We can first say that the human being is a type of creation that extends throughout the entire universe. Human beings are infinite in number, with each one being unique in its essential characteristics. Human beings are created in the sense of having been emanated from a high level within the unitary spiritual domain, each one in essence an immortal spark of the divine. The source of this activity is the highest level of spiritual love.
Many created humans remain within the spiritual domain for eternity. How this domain is structured and what are the roles, levels, and evolutionary progress of these humans is hinted at but is not a central topic of Bô Yin Râ’s writings. Rather these writings focus most on the lives of those human beings who find themselves embodied within the realm of physicality found on planet earth.
We human beings on planet earth are “fallen” creatures. We can see through Bô Yin Râ’s writings how the “fall of man” depicted in the Biblical story of Adam and Eve in the Garden of Eden is symbolic of spiritual realities of vast depth and meaning.
When a human being is first created as a spiritual entity, it enjoys a life of unity with God and Spirit in which it shares fully in the divine bliss of its origin. But at a certain point, it may make a choice to see itself as an active intelligence apart from its Creator. Beyond the initial elation that results, fear sets in when the human is confronted by the dreadful power of inimical cosmic forces it cannot control. As a refuge, the human plunges into incarnation in the body of a higher animal. Also, the male and female halves of the human separate into discrete entities with the characteristics of sexual polarity: Adam and Eve, with Eve, the female half, having the greatest propensity toward the physical, becoming the original transgressor. Thus humanity’s sojourn at the lowest cosmic level begins. Bô Yin Râ does not offer a great deal of explanation of why this is the basic pattern of human life as we know it, except to suggest that it offers the Divine the chance to fully experience physicality for the ultimate enrichment of the whole.
The problem for humans then becomes the fact that the animal body which it inhabits must inevitably mature, grow old, and die, at which time the immortal spark within the person returns to its original home in the spiritual domain. When it does return, it has the opportunity to go back to its source. But it makes a great deal of difference to the person whether or not it has been able to effectively prepare for that return during its life on earth. That preparation is carried out most successfully if, during earthly life, the person’s “Living God” is born within through what Bô Yin Râ calls its “innermost.” The divine powers have created the various religions found on earth as means for the “Living God” to be born within. People without benefit of this “rebirth” are poorly equipped to advance spiritually during life after death, so may spend vast amounts of time in a kind of limbo. In fact, this is where the ideas of “heaven,” “hell,” “limbo,” and “purgatory” found in religion come from.
Humans on earth have the opportunity to direct their lives toward higher or lower aims. Each one of us carries within our consciousness a more or less active memory of the divine bliss we enjoyed when we were first created within the spiritual realm. Our external environment, including the life of people around us, has numerous opportunities to help or hinder us in activating our natural quest to return to our source.
Feelings of love, joy, altruism, and the like, may raise our awareness of past happiness, while those of hatred, anger, depression, etc., may drag us away from those memories. If we can engage with those feelings before death, we will find the way open to further evolution in the afterlife. If we collapse in the midst of negativity, our post-death existence may be dreadful; we may even take our own life before natural death occurs. In the case of children, they may die before ever having a chance to evolve. Or people may pass their entire life on earth essentially as a thinking animal, with never an impulse to transcend. In the latter cases, the person may be required to reincarnate and do it all again.
As I said, humanity has had the benefit of revealed religion as a means of helping them escape these nightmarish circumstances. Of course, religious teachings may be twisted into means of degradation or confusion rather than as aids for advancement. Bô Yin Râ explains that about 2,000 years ago humanity was facing a catastrophe due to the failure of religious practices of the time to offer sufficient help to struggling mankind. Faced with such awful prospects, the Luminary we know as Jesus Christ came to earth. By his death on the cross followed by resurrection in his spiritual body, Jesus brought about a permanent change in the spiritual dynamics of planet earth. It then became possible for every person who sought sincerely to eventually return to his spiritual home. This applied to everyone on earth, including to all those born after Jesus’s sacrifice, whether or not they belonged to the Christian religion. But they still had to make an effort along the lines that Jesus explained in his Beatitudes, parables, etc. Bô Yin Râ identified himself as a successor to Jesus in bringing mankind this message. In his “textbook” he also gave a complete course in how people today can achieve salvation.
Bô Yin Râ also brought extensive information about the obstacles to human evolution. As the Bible explains quite clearly, Jesus was subject to temptations from the one he called the Prince of Darkness, and so are the rest of us. At this particular time in the life of humanity, it seems as though we have entered a period of powerful assault by the minions of the Prince of Darkness in order to drag us all into the abyss of degradation and spiritual death. The actions of the Prince of Darkness are described in detail by Bô Yin Râ, along with the actions needed to resist destruction by the dark forces of evil that lurk in the realm of physical incarnation. In his writings, Bô Yin Râ appears to associate the Prince of Darkness with the Jewish tribal god found in the Old Testament. Jesus met this entity during his temptation in the wilderness, where the main temptation was clearly earthly power. In our own time it would appear to be that same Jewish tribal god worshipped by the state of Israel and its U.S. backers that seems to seek power over the world.
One of the main obstacles to spiritual evolution is to succumb to the temptation to engage in hatred of those we perceive as our enemies. Bô Yin Râ explains that hatred can be such a powerful force that it is even reflected in clashes in the afterlife among groups of humans who have failed to ascend to higher realms and instead trap themselves in what he called “border realms” of illusion. Following death, individuals who fail to evolve may be confined in these border realms for vast periods before getting tired of wasting their time and deciding to move on. This makes it all the more important that people resist the temptations of hatred in this life by imitating Jesus in his prayer at his crucifixion to “Forgive them Father, for they know not what they do.”
What About the Future?
During this age of “wars and rumors and wars,” there is no shortage of commentators who report on disasters as they unfold and offer their totally inadequate solutions to the problems we face. Of course, it does no harm to see clearly what is going on and to try to figure out ways to make things better. But too often this turns into a “blame game” as we level charges and advocate for punishments rather than looking into the heart of the evil that abounds on planet earth, including our own roles in perpetrating all that is wrong.
But it may be better to follow the guidance of religion in turning toward the need for individual redemption rather than societal reformation. If people were better, they could find solutions to their problems easier. But the only way for people truly to become better is for each of us to look toward our own individual need for regeneration. This is what Bô Yin Râ teaches. He wholeheartedly embraces the need for and possibility of spiritual salvation. The entirety of his 32-volume “textbook” provides lessons in how to undertake this work successfully through daily and study and effort. An increasing number of people are accomplishing this as his writing spreads through translation into many different languages and also through reading of his works in the German original. It may be a sobering reflection for readers today, especially for prideful Americans like us, to realize that the highest contemporary spiritual writings of our age appeared in German.
The same principles that apply to individuals in search of salvation can also be carried out within the political sphere, as explained in the following short essay:
Politics as an Art
by Bô Yin Râ
“Whoever observes the daily political struggle misses most of all the rhythm of this struggle. Instead of the will to fit into the general whole, instead of the will to assert oneself within the given limits, one finds everywhere only the will to remove the opponent. But if one considers politics as the art of shaping a living society, then every ‘opponent’ is actually just an antagonist who, like his partner, is involved in keeping the balance of power of the whole alive. I believe that the most serious mistakes in this regard have always been committed by all parties and in all states, perhaps least of all in England, whose parliamentary structure has always been more secure against catastrophes because it is less ‘kitsch’ than elsewhere: because it is more artistically organized.
“If ‘political song’ has truly become such a ‘nasty song,’ then this is likely due in no small part to the fact that in the art of politics, sterile, mechanical practices have been substituted for obedience to the eternal laws of all harmonious creation.
“Originality is the first requirement in every art, and even art that seeks to create ‘society’ from the disordered ‘mass’ cannot do without it. But where can one still find originality in the life of parties? Everywhere, the ‘party program’ has taken its place as an artificially combined substitute. One knows in advance what one will say, what one is allowed to say, and what one can say, before one’s opponent has even spoken the first word. And if, despite all the harsh discipline of partisan loyalty, the suppressed urge of primal nature does stir in the debate, then the man of politics can expect to receive caustic criticism from his own followers. But with such a mechanization of the formative forces, how can life ever overflow into the structure?! How can one ever achieve a structure if the parts always strive to round themselves out and are never willing to maintain fluid boundaries so that they could merge into one another at the right time?! How can the whole germinate, grow, blossom, and bear fruit in organic form if the channels of its life force never connect?! Human ‘society’ is only possible as an organism similar to the human body. Just as the human body can only thrive when blood constantly flows to and from the heart, so too can the social organism only thrive when centripetal and centrifugal forces strive to renew themselves in a cycle. No point in this cycle can be missed. As soon as one attempts to remove a part from it, the organic life of the whole must face destruction. Viewed in this sense, all political parties of an era are always dependent on one another. Anyone who continually seeks to separate them further than necessary is playing a sacrilegious game. We are too accustomed to applying the analytical process of thinking to life as well, and thus we fragment life instead of expanding it. But I am firmly convinced that we can never achieve ‘recovery’ until the striving for synthesis replaces analytical practice in the life of the parties. It is by no means necessary for the individual party to lose its clearly defined character! Only in this way can politics become the art of social formation; and only viewed as an art that has to shape the noblest creation can it unite people in such a way that they all form a powerful whole.”
Der Türmer, 1922, 24th Year, Türmer-Verlag, Stuttgart (Magische Blätter, Sommer 2020)
Bô Yin Râ also wrote the following:
“Ultimately, however, everything here also depends on the fact that the human being is, in his innermost being, full of unselfish goodness. True “goodness” is spiritual devotion, without question, condition, or limitation, for the benefit of those who need such devotion from others if they are not to perish through their own inability. Every human being must possess something of such devotion within themselves if they do not want their eventual redemption from the bondage of the earthly animal to be seriously called into question! And what applies here to the individual also applies to individual peoples! The alliance in which the peoples of the earth seek to unite will become a dividing point unless devoted goodness and the will to love weave the bonds that bind this alliance! The catastrophe is by no means inevitable yet, but it will undoubtedly become inevitable — despite all the magnificent buildings and the entire apparatus they encompass — unless the realization dawns at the last minute that we must begin anew, on new foundations! The will to love can still awaken true goodness here, too! As foolish as my words may sound to political sages, they can all be certain that every work accomplished so far in the interest of a league of peoples can be thrown into the rubble, if not ultimately, in place of a sham alliance of mutually distrustful politicians, a league rooted in human goodness, of real peoples who seek to understand one another in spiritual love, emerges! Such a transformation is still possible even today! I am not speaking here, however, as a person with political ambitions, for anything even remotely connected with politics has always been more foreign than foreign to me. I am only expressing here what the future will confirm, one way or another. I am not speaking of political matters, but of eternal love! I would not know how it could be reconciled with politics in the disastrous sense of the word! But I do know that the will to love could bring political striving to where it fundamentally desires and, at times, even pushes toward out of necessity, without ever being able to achieve its self-imposed goal on its own, without practically practiced love.” (Bô Yin Râ - Kodizill zu meinem Geistigen Lehrwerk, S. 68 f., Kober’sche Verlagsbuchhandlung Bern, 1937)
(Magische Blätter, Sommer 2020)
Conclusion
Writing as he did during one of the darkest periods of human history during World War I and II, Bô Yin Râ saw some of the worst actions of humanity in history. But he also believed in a bright future for humanity.
He saw that more spiritually-alive people are now being born who will help to shape the future. Christianity will see a great revival. Leaders will come to the fore who are artists in their essence—with a sense of beauty, peace, harmony, and meaning—as we can find in Bo Yin Ra’s own art work—both his sublime landscapes and his paintings of spiritual realities. Such leaders will be cultivated through sensitive instruction by teachers versed in Bô Yin Râ’s teachings. There will be a new elite of “artist-priests” who will govern through love and understanding, even though war and violence will not disappear for a very long time. But a new start will have been made.
For additional works by and about Bô Yin Râ available on the Three Sages archive, click and browse HERE. For the Books to Light website with ordering information for Bô Yin Râ’s books, click HERE. For the Books to Light YouTube channel, click HERE. For the Kober Press PDF of Bô Yin Râ’s principal text, “The Book on the Living God, click HERE.