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  1. The Relationship Between the Two Laws Jesus said to him, “You shall love the Lord your God with all your heart, with all your soul, and with all your mind. You shall love your neighbor as yourself. Matthew 22:37, 39 I consider these two Laws as measures which have a certain relationship to one another. The English have a special expression for the second Commandment which I do not want to translate into Bulgarian. Why? When certain things are not translated, they are better perceived. For instance, at times the weather does not look as if it is turning bad, but by certain elements in it you perceive this fact and prepare yourself for it. Outside all seems well¾it is warm¾ but you know that it is going to turn bad. Therefore, without being warned that the weather will get worse or will improve, you know what it is going to be. How do you know this? There are always certain external signs which suggest the trend of events. You can tell what the weather will be by the sunrise or the sunset, by the winds, the clouds, etc. By means of certain signs, some animals know what the weather will be as well, though they stand on a much lower level of development than man does. This is why I say that man should think of himself as knowing nothing. Man knows a lot. When we say that man knows many or few things¾this is in relation to the other beings. Man knows more in relation to the inferior beings, but he knows less in relation to the superior ones. Therefore, if he compares himself to beings inferior to himself, he knows much; but if he compares himself to beings superior to himself, he knows little. For instance, the earth is smaller in relation to the sun, but larger in relation to the moon. The same can be said in relation to the other planets: to some the earth is smaller, and to some¾larger. Many people think that the earth was made for them and say, “The earth was created for man, Heaven was created for the other Beings. This may or may not be true. Whether this is true is a question of philosophy which has not yet been resolved. What arguments can be given as proof of the first assertion? There exists yet another assertion according to which both the earth and Heaven were created for man. This assertion needs proving as well. However, all the arguments and proofs which people give for both of these assertions are human, and human proofs are of no value to the more advanced Beings. They even have no value for man as a whole, but for just a certain category of human beings. It is said in the Scriptures, “And God created Heaven and earth.” For whom? For people. However, in life we see that people are more interested in the earth than in Heaven. This only shows that the earth was created for them. And so, when they come across some great contradiction, they begin to think about Heaven. As soon as one finds himself in a difficult situation or contradiction, he begins to think rightly. I shall tell you an anecdote from school life. An inspector once started on a tour of Bulgaria to appraise the teachers in some of his districts. He entered an elementary school and said to one of the students, “Stoyan, write a number with two digits.” Stoyan thought for a minute and then wrote the number “75”. The inspector said to him, “You could have written the number “57” and still you would have a number with two digits.” Stoyan wondered why the inspector changed his number and what he meant by that. “Now, write another number.” Stoyan thought for a while and wrote the number “73”. The inspector said to him, “You could have written “37” and again you would have a number of two digits.” Stoyan looked at the numbers, thinking and wondering why this inspector was changing his numbers and what he meant by that. “Write one more two-digit number,” said the inspector to Stoyan. This time the boy thought for a moment and wrote the number “66”. The inspector looked at him and smiled, but did not say anything to him. In this case, both the inspector and Stoyan were thinking the same thing: whichever way you might turn the number “66”, it remains the same. After thinking for a while, Stoyan mustered his courage and said to the inspector, “Sir, I noticed a law here.” “What is this law?” “When the numbers end with a small number, inversely written, the number is smaller than the one originally given. For instance, the number “75” taken inversely, becomes “57”. However, when a number ends with a larger number, the opposite is true. For instance, the number “27” becomes “72”. Yet, there are certain numbers, which no matter how we turn them, do not change, but remain the same. Such are the numbers: 11, 22, 33, 44, 55, 66, 77, 88, 99, etc.” Stoyan returned to his place, but he was content because he had learned something new. I say that there are cases in life in which people think differently about the same thing. There are also cases in which they think alike, no matter how much they may wish to think differently. For instance, people can not think the same way about the number “57”. Why? Because this number can be turned into “75”. When we come to the practical side of the question, 75 leva is more than 57, even though the two numbers contain the same digits This difference in the value of numbers causes a difference in thought to arise in people. However, if the numbers 11, 22, 33, 44, 55, 66, etc. are considered, people begin to think in the same way. No matter how you might turn these numbers, they remain the same. Similarly, there are situations in life which show how one should stop before them in order to explain them to himself. Why do people think differently about questions upon which there should be a unity of thought? The difference of opinions in such cases shows that men are in contradiction with Nature, in contradiction with the Primary Principle. However, there are situations in life in which people cannot be in contradiction with Nature, with the Primary Principle. No matter how they might turn and consider a question, they all will think in the same way. It is sayd in the Scriptures, “Love your enemies.” Today all are asking whether it is possible to love your enemies: that is to say, people who have done you much harm and caused you a great deal of suffering. Reasoning in this way, we see how people kill one another, steal, use violence against other people, and excuse themselves, saying that they do this to them because they are their enemies, and since they are their enemies, there is no other way to act. I say: imagine that you and your enemy are balancing on the two ends of a beam supported only in its center and you must maintain equilibrium, because beneath you there is a great chasm. What would you do in this case? If one of you should say that he does not want to sit with his enemy and gets off the beam, both will fall into the chasm. What should they do then? They should become reconciled. The happiness¾the balance¾of the one depends upon the prudence of the other. Both must keep their places at the ends of the beam to maintain the balance until the conditions of life change. As soon as people realize that they are necessary to one another, the conditions of their life will improve and they will be enemies no longer. This is the reason which impelled Christ to say: Love your enemies. Thus, loving one’s enemy is an absolute Law which every one must apply absolutely in his life. You are on the same beam with your enemy, and your life depends upon him. Should he get off of the beam, you will go down with him as well. Then you will say, "Let him sit on one end and I on the other, and we shall spend our time well. I do not want either of us to move from his place, because I value my life.” You may say, “Can not some one else take the place of my enemy?” That cannot be. The least motion that either of you makes will be fatal to both of you: to move will worsen the situation. Thus when you have dealings with a man you do not love, you must think about why Providence has put you in contact with that (person. There are profound reasons for this. Whether you know them or not is a different question. If you can comprehend rightly the reason, you will uplift yourself, but if you cannot comprehend the reason, your condition will grow more and more complicated, and as a result, you will become embittered which will poison and destroy your organism. Since Providence has put you in contact with a person whom you do not like, it has in mind a certain gain for you. You must endure this condition all the more, since you know that in this world nothing is forever. In addition to this, though a person is unpleasant to you he might be pleasant to others, but one’s personal love or hatred is not a general law for all beings. You do not like someone, but God loves him. What should you do then? Suppose that you meet a person who leads a pure, saintly life and prays several times a day, but in spite of all this he suffers, becomes ill and no one gives him anything. You meet a sinner, on the other hand, who gets on well in life: his wife and children are healthy; he has a house, money, fields, vineyards. Apparently, the former seems deserted by Providence, while the latter is favored by it. What would you say to that? You might say that this is not just, that there is no justice in the world etc. Whatever you might say would merely be your own assertion, but whether it is true is another question. However, it is a fact that in this case Providence is being benevolent towards the sinner. Why and for what reason¾you do not know. Once a man come to me and said, “You are an intelligent, spiritually advanced man, but why do you waste your time lecturing to these people? You could be a rich man with the knowledge you have. Do you want to become rich?” “If my wealth will (would) draw me away from God, I do not want to become rich.” “Do you want to become poor?” “If poverty draws me away from God, I do not want to become poor as well.” “Then what do you want?” “I want such a wealth, or such a poverty which will not draw me away from God, but which will rather give me a full possibility (opportunity) to serve Him. If wealth or poverty makes life lose its sense for me, I do not want (either of) them. However, if they draw me nearer to God and make my life meaningful, they are welcome.” You say: but how shall we solve this problem, shall we be rich or poor? I say: you will be both rich and poor at the same time. How is this possible? - You are satiated - that is being rich; you are hungry - that is being poor. This is one of the interpretations of wealth and poverty. Thus the poor man can become (feels) rich when he satisfies his hunger, and the rich (man) can become (feels) poor when he is hungry. This change in the states of man is necessary in the process of his development. Only in this way can man be perfected. Some say it is good to live, but not (good) to grow old. Old age frightens us. What do you want to be: young or old? - Young, of course. This depends upon you. I shall illustrate the young and the old (man) in life. The young man does not carry anything on his back. He goes out of his house happy, lighthearted, tilts his cap and does not care about anything. The old man, on the other hand, put a whole market on his back; tired, sweating, humped, he is at the verge of his strength and murmurs, “My bones all broken!” I say: all men today are prematurely old because of the great, unbearable load they are carrying on their back. They sit and think what will become of them, of their wives and children; what will become of their lands and houses; how (will) they make both ends meet etc (and so on). This is a great load and (the time comes when) they can not bear it any longer. They must take part of it off their back. You see an old man pressing his white beard with a worried look in his eyes saying: My work is finished beard, he recognizes that he got old, grayer and things that everything is over). I do not know what to do anymore. I say: Throw the load off your back and become young! By becoming young, I mean that a man should take off his back all the unnecessary load and keep only that which is most necessary and indispensable. How much is necessary for man? When someone comes to me, he takes all he needs, but he wants to put something in his bag as well to keep in store. No, whoever comes to me can take as much as he can eat at one time, but I do not give anything for his bag. As soon as you are satisfied, and something remains which you can not eat, it is better to throw it away than to put it in your bag and carry a load. (Today) Contemporary people require (demand) much (have great expectations). They expect of nature (Nature) not only to feed them, to give them a feast, but also to fill up their barns. However, nature never does that. In what barn can she store up the air, the light and heat (warmth)? She gives everything freely and says: Take as much as you need. You say: If we do not store up the bounties of Nature, everything will be spoiled and wasted. Do not worry, nothing will be spoiled or wasted. Nature takes good care of her wealth. She has at her disposal barns where she stores up the superfluity of her riches. Whoever needs something should go to her barns and take whatever he needs and as much as he needs. Nature has solved the problem of food, but men have not solved it (as) yet. The whole life of man, from his birth to the grave (his departure from the world), is centered around the question of food - what to eat and how to obtain a larger quantity of food. This is the most important (of all) economic problems offered for a solution in the Chambers of Commerce (and) in the diplomatic and commercial societies as well. Today every nation thinks only about bread, i.e. (or) about the land which yields bread. Human relations are formed and broken up always because (over) of the question of bread, of wealth and material superiority. This is due to a lack of comprehension of the deep meaning of life. Today there is so much bread in the world that all the people on this globe could spend four or five years in a jubilee, without working, but simply eating and drinking as much as they want (to); clothing themselves and organizing their life without doing any work. After these years are over and this abundance begins to diminish, they can (could) begin to work again. The Invisible World makes (determines) each year a budget for the (all) people, as well as for all (other) living beings on the earth. Someone says: we support (owe) our life because (to the work) of the farmers. Another man says: You will have (get) bread, because I plowed the earth. But neither one is saying the truth (what is true). It is true that we must value the collective work of people, but let us not forget a number of other factors as well, which have taken (their) part in this work. Thank those two comrades - the oxen, which have participated in the work along with man; thank the thousands of worms which constantly ploy the earth and thus contribute to the collective work; and finally, do not forget the air, the moisture, the light and heat (warmth) which are some of the main factors for (contributing to) the welfare of man. Many forget the participation of these factors in their work and say: I did this thing, hence it is my private property, my personal possession. It is said, “Freely ye receive, freely give!” In the (his) book “The Way of Life”, Tolstoy has collected great thoughts of different authors and at the end of each thought he has given the name of the author. After (Under) his own thoughts he has signed his own name. This shows that he respects and acknowledges the collective work. Some authors, however, use the thoughts of others as their own. (Yet) However, it is important for people to utilize the good thoughts (of them) and to apply them to life. You say: But that is plagiarism. I say: If I am a rich man and people rob me and store up my wealth in their own store-houses to keep for themselves, I shall say: these are people who neither think nor act right. There is a law in nature which allows us to take as much of its wealth as we need. The superfluity must only pass through us as through a passage and be passed on to others, but we should not retain anything for ourselves (without being retained). If we act according to this law, Nature says: these children are prudent. But if we make barns (only) for ourselves (alone) and fill them up with (the) bounties of Nature, She says: These children are foolish. Thus, man must solve two important problems in his life, which represent the beginning and the end, the alpha and omega of his (existence) life. First of all, man must have a definite attitude towards the Primary Principle, which idea is expressed in the first commandment, “Love thy God!” After that he must define his attitude toward his neighbor, as expressed in the commandment, “Love thy neighbor as thyself!” These two commandments are the beginning and the and of life. Joys and sorrows in life spring (originate) from the regard or disregard of these two laws. Sufferings in life are necessary, because they moisten the ground. All the blessings in life (all the bounties on earth) come because of the fact that men suffer. Sufferings are the moisture of the earth. If there were no sufferings, there would be no material blessings (bounties), or (and as a result) there would be no moisture. Thus, without suffering there would be no moisture, there will be no water on the earth. Joys are just as necessary as sufferings. If there were no joys, there would be no light and warmth. As I explain the inner sense of sufferings and joys in life, I want you to understand me correctly. These are not my own affirmations, but they represent a great law which is equally valid for all beings - from the smallest to the greatest. There is no being on the earth, however small or great, which does not feel joys and sorrows. At the present development of all beings, this law is inevitable. It is said in the Scriptures that God is long-suffering (long-patient). Long-suffering has no sense, if there is no sorrow. In every soul (there) are deposited riches, great wealth (capital), which it (one) must cultivate. Man is also given liberty to work as he thinks best (according to his understanding). God has the patience to wait for the souls (who) came out of (left) Him until they (to) return to Him (again) with developed gifts and talents (properly used capital). He sees the great contradictions in the life of people. He sees their disregard and disobedience of the great laws of life, but He studies them and seeks a natural way to bring them to the consciousness of what they should do. If it is a question of violence, the Great Nature can easily reconstruct (make) the world better. If the sun stops shining, the temperature of the earth will drop very low, to 200-250o below zero, and even lower - to the absolute point of freezing. Under these conditions, all the contradictions among people would disappear. No culture, no life could exist in such (a) temperature. Everyone will (would) remain where he is (has been) with all his riches, estates (wealth, possessions, houses) etc. If you enter such a world you will find everyone in the place where he had been before (the catastrophe), men, women, and children (frozen) all stiff from the cold, sitting and contemplating (on) what God wants to tell them. However, the moment the temperature rises again) and the weather becomes warmer, (they) all begin to move and say: - God thinks differently from us, but we also differ from Him. And then all begin to live (resume life) according to their old convictions (conceptions). This shows that the world can not be set right by means of violence. Christ taught that he who has two shirts should give the one to him who has none. I ask you: what percentage of contemporary Christians have applied Christ’s Teaching? Many charitable societies and organization are trying to apply Christ’s Teaching, but they work according to the letter of the law and not according to the Spirit. For instance, someone reads the New Testament and makes up his mind (decides) to apply some of its teachings (it). He takes one of his old shirts and gives it to a beggar. The beggar looks at it, throws it away and says, “ If you want to fulfil Christ’s Teaching, give me a new shirt. I do not want your old shirt, keep it for yourself.” “But I have no other.” “Then (it is) better not (to) give me any. Do you know who I am?” You say, “How must one act when he does not have enough for himself?” One must give that which is superfluous. If he has two new shirts, he must retain the one and give the other to his poor brother. The superfluity belongs to Nature, which (and She) disposes of it. Or in other words: the superfluous belongs to God. That is the reason why when a person asks you for something he says, “Give me, for God’s sake.” Therefore, the cause for wealth and poverty in life is the regard or disregard of the law of giving. He who gives becomes rich; he who does not give, becomes poor. Many statistics made by people for (compiled by scientists on) the number of the rich and poor and the causes why some are rich and others poor, confirm this law. When a man denies the law of giving and does not give anyone anything, all become inimically disposed toward him (everything goes against him). When a man violates this law, all people to whom he could give something, form together an opposing force, which hinders his progress in his work (in his enterprises) and he (himself) gradually becomes poor. In the Divine language the words, “I cannot, I do not give”, do not exist. There exist only the words, “I can, I give”. The Divine ceaselessly gives, but the human does not give. The words “I cannot, I do not give” (you hear only) in the human language. Thus, the first commandment is to love God (the lord, your God), then you fulfil this commandment (and) you will learn the beginning of all things. This Law functions in (at, from) the creation of man. The second commandment is to love your neighbor. According to these laws, in the distribution of labor, the man studies the law of creation, while the woman studies the law of preserving that which is created. One must love God, because without Him he cannot learn the law of creation. At the same time he must love his neighbor, because the latter is warmth and light for him. If you do good to your neighbor, sometime in the future, he will play in your life the role of light and heat (warmth), without which your growth is unthinkable. You say: How can we know that? Man knows everything, but he does not fulfil that which he knows. For instance, someone says, “I do not know how to act (how to interact) with this man.” How strange! He does not know how to treat a person (others), but he knows very well how the others must (they should) treat him. As soon as he sees that someone is not acting with (toward) him as he should, he immediately begins to instruct him (as to) what is moral and what is not moral (tell him what is correct and what is not). The relations (relationships) among people are the same as the relations (relationship) among the numbers and quantities in mathematics and geometry. For instance, if a term in (a ratio) (an equation) is unknown it can be found out by means of the given terms. Otherwise the given (known) terms in the ratio (equation) would be of no significance. The same thing applies to music. In regard to music I say: life can be harmonious, musical, but at the same time (again) it can be inharmonious and not musical. Men’s (In this case, it is the) problem (task of man) is to turn (transform) the inharmonious life into a harmonious, musical one. Some may say that this depends upon the nation, the church, society, the (moral) morality of the times (contemporary moral norms) etc. Let us live aside all this things. The nation, religion, society, morals, are all external conditions for man. Man has existed before the nation, before religion and society and before all morals. Human consciousness has existed before the creation of all these things. Man was not created for them, but they were created for his development and self-perfection (progress). Therefore, since (the) nations, religion, society and (the) morality (morals) came into existence as (a) condition(s) (for) necessary to the development of man, he must respect (guard) them. There are people who can rule (is someone who can bring) the nation into order) the nation, who can ameliorate (improve) religion, educate society and sustain morality. The problem of man is to work toward his perfection. By working for his self-perfection, he works for all (the) other people, also. This does not mean that man should be indifferent towards everything around him, but first of all, he must determine his relation to God and his neighbor. Now when I speak about the nation, I have in view a better and more organized nation then those in existence. Such a nation exists only in the Living Nature. All nations present and future (of today and in the future) must copy their laws and order from this great and unique nation. This (Living Nature) is the real, rightly governed nation. He who wants to develop in the right way must support in his mind the idea that there is one right nation (nation of justice and law)- the nation of the great, wise (Intelligent) Nature. This idea should be an axiom for him. If one lives according to the laws of this (ideal) nation, he will attain and realize all his desires. Therefore, one nation, one religion, one moral(ity) exists in the world, common to all living beings - from the smallest (least) to the greatest. According to the law of this Nation, the life of the ant is as valuable as that of man. You will make way for it to pass just as you would do for a man. If you treat (step) upon an ant, stronger beings than you will treat upon you. If you break a branch passing by a tree, no one may see you and the tree itself may not complain, but tomorrow stronger man will come and injure you (brake something from you). If you pass by a pure wellspring do not muddle (muddy) its water, consider it is a living being. You may say: but is it possible for the wellspring to be alive? I ask you: when you enter a lighted house and find the hearth (stove) burning and a kettle boiling over it, what does that show? It shows that a living being inhabits this house who has lighted the lamps, started the fire and cleaned everything. If you put out the light and the fire in this house and do some other mischief, (in this way) you do harm to the intelligent being living there. (Similarly) Thus, all living beings which (whom) we see around us (surrounding us) have a relation to the great wisdom (Great intelligence) in life. At the same time they have a relation to all men. For example, the statistics show that the welfare of a country depends upon the condition of its forests. The more protected the forests, the greater the welfare of that country. (Therefore) So the forests and the fruit-trees must be guarded well and not cut. If they are cut at random, that will have a negative effect upon the people. Therefore man must acquire a right relation to all living beings: plants, animals, and people. You (may) meet a person who is unpleasant to you; yet in spite of that, you must say: the Divine breath is also in that man. If you meet a bear you can converse with it as with a man. This may seem funny to you, but many people who have had encounters with animals have come to the conclusion that the animals manifest a certain intelligence, that they are grateful in a way for the good done to them. A good example from the time of the Roman Empire confirms the fact that animals are grateful. In those days, a Christian man who was persecuted for being a Christian escaped to Africa and hid himself in a cave. One day he heard a roar nearby and looking out he saw a lion roaring with a paw raised in the air. (He approached) Upon a closer scrutiny of the paw, the man saw a big thorn stuck into it. (He approached) Touching the lion paw in his hands (and) he carefully pulled out the thorn and after that put some oil on the wounded place in the paw. After the small operation was finished, the lion looked at the Christian man and went away. In time the man returned to Rome where he was captured and sentenced to death - to be devoured by the fiercest lions. It happened at the same time that the lion he had healed was caught and taken to Rome. The day, upon which the Christian man should be devoured, the same lion was ushered into the arena. When he saw his savior, the lion sat by (crouched at) his feet and started (began) to lick his hands. In this way he wanted to express his gratitude to the Christian man. All the people who were present were amazed at that sight on the arena. I say: if there is gratitude in a lion, how much more gratitude must a man feel! Someone says, “What of it that I have done a good deed?” It is a great thing to do a good deed in the right way. The good deed is the capital which a man deposits in the Divine Bank. God remembers for twenty five thousands years the good a man has done. Wherever He meets that man, He says: This man is good; he deserves the bounties of life and success in his work. God remembers the evil that a man does only for a hundred years. During these hundred years the man who has done evil feels the weight of its burden. Therefore, if you want to receive God’s Blessing, do good. You may doubt whether this is true or not - that is your own business. This, however, is an axiom for me. If I had more time at my disposal, I might prove my statement. I have arguments that will make every one agree with me. I ask a student, "Can you lift a pound (kilogram) of weight off the earth?" "Of course, I can." How much is a pound (kilogram)? Even the children can lift it. - But if this pound (kilogram) is heated up to 2000 degree Celsius? (Then) There will be around it a circle near which you will not be able to come. (Therefore) There are thoughts in the world which represent (just) such a center of heat which you can never approach. Such thoughts have (an influence) a more destructive than beneficial (influence). That is why one must hold in his mind constructive thoughts. All right thoughts are of this kind (constructive). For instance, it is a right thought that you must determine your relation to God and then toward your neighbor. That is why it says in the Scripture: Love the Lord thy God! And then it says: Love thy neighbor as thyself! Today these two commandments must be scientifically explained. They must not be examined, as we do today, in the consciousness of people, because in the consciousness of all men today is an darkness (They should not be considered the way they are in the human consciousness of today because the consciousness of the contemporary people contains some internal darkness). You ask why there is suffering in the world. In order to clarify (answer this question) this idea, I shall use an illustration (I will use the following example). Once a nice white hen, which had managed to escape from its rich master, came to the house of a saint. When (he saw it) the saint saw the white hen, he decided to keep it, not willing (wanting) to sell it, because (then) it would be killed. However, in order to conceal it from its master, the saint dyed its feathers. As soon as the hen saw its colored feathers, it began to weep and said to the saint, "Why did you stain my lovely white dress?" The saint answered it, "There is nothing wrong in that. The color of you dress has a relation to the external side of your life (to do only with the outside of you). I dyed you out of necessity, for someone would have caught you and kill you with your nice white dress." I say: If suffering can dye you and in this way liberate (save) you from death, are they not in their right place? As soon as death passes away, you will throw off your dyed feathers and remain (be) again with (in) your white dress. Today all men complain of being stained. I ask: which worker does not get stained? The question is not in that a man is stained, but whether there is prudence (wisdom) in that staining. It is a blessing to become stained consciously and intelligently, otherwise, it is a misfortune. Becoming stained is (an) inevitable (under the) law. Since you know this, do not look for a life that you can not find. Someone says, "I want to be rich." You can be rich. "I want to be learned." You can be learned. "I want to be healthy." You can be healthy. "I want to be wise." You can be wise. How can I obtain these things? That is the difficult (essential) question! All men cannot be rich. All men cannot possess great capital (wealth). Is it just that Providence should take care only of your budget? If everyone thinks only of himself, then what is the problem (task, role) of the believing men, of the religious men? They preach that man must be saved in order to enter the Kingdom of God. However, the salvation of man is not the main purpose of his life. The purpose of man's life is self-perfection (advancement). When man works for his self-perfection, he becomes a servant (ready to serve). How many servants are there in the world? The earth must be full of such a men. If there were 144,000 men in Bulgaria who have completed their development it would be one of the leading countries in the world. How many such Bulgarians are there today? And if there were such Bulgarians, how could they become known (they be recognized)? It says in the Scripture: By their fruit ye shall know them. There are a few millionaires in Bulgaria, but there are no milliarders. In America, however, there are milliarders who can help others. Since there are no great capitals (fortunes) in Bulgaria, where must it direct its forces? When we speak about the wealth of a nation, we must have in view the direction of the forces functioning within it. If these forces are directed toward the Divine Organism, this nation will be rich and will develop normally. No matter how small a nation may be, it represents an organ in the Divine organism. Its significance depends upon the functions which it performs within this organism. Then, if a nation fulfils its service rightly, it must fear nothing. If the nations were conscious (recognized this fact) of this fact, they would be working according to the laws of Creation, while Creation would be working for them. However, all contemporary nations denied the laws of Creation, as a result of which they lost its protection. The Jews, for example, had 33,000 promises by God, but they understood them wrongly. They wanted to be first in the world. They could have been first, but in what? - First in Love, in Knowledge and Wisdom, first in Truth, first in liberty (Freedom). In reality, the Jews were none of these things. Only the free man is strong; only the man who does not die is strong. If you die, you are not strong, i.e. your strength is relative. A strong man is only he who has conquered his last enemy - death. Someone says, "One cannot but submit to that which is powerful (One cannot do anything but succumb before force)." A proverb says: The sword does not cut a bent neck. In spite of this reasoning, I see the same man who believed it, lying beheaded in the cemetery. And then people come to console that man. The real consolation lies in this - not to be trodden upon by death. The real consolation lies in that - to be a friend of life, a friend of knowledge, a friend of truth and freedom, a friend of all (the) virtues, and a friend of all the good and wise people. How can men console me when death has deprived me of my brain and eyes? How can men console me when death has amputated my hands and feet? After all that, you will say that God has ordered this, that it is His Will and so on. Do not speak this way. (It is we who) We have created this order, not God. If all this is His deed, why has He given Moses the commandment: Do not kill! The successors of Moses changed this law. They ordered that everyone who breaks the law of the Sabbath should be killed. Where is the unity of the law? God tells us not to kill, but the civil law says that everyone who breaks the law of the Sabbath must be killed. Some man has gathered a few dry sticks on the Sabbath and immediately he is punished for breaking the law of the Sabbath. This is an application of the letter of the law (of the law by letter). The dry sticks, according to the spirit (in essence), mean something entirely different. They are an expression of the evil in man. That is why it says in the Law of Moses: Do not commit evil on the Sabbath day! Now let us put this question aside. When the superconsciousness (higher consciousness) in people awakens, they will understand why they have been killed for gathering sticks on the Sabbath day. When does man die? When the plants in his organism wither; when the wheat in him withers; man dies when the wellsprings in him dry up and when all his moisture evaporates (disappears). Thus, the dry sticks are within man and not outside of him. When all the virtues, all the light (sublime, noble) thoughts, all the light feelings and sublime actions wither up, he comes under the law of karma, i.e. the law of cause and effect and he is already destined for the place where the crucifixion is expecting (awaiting) him. There he will be executed, but he will be all alone. He will look right and left for those who defended him, but none of them will be there. Why? - Because he denied those who sustained his life. Then death will impose itself upon him. This is what Moses had wanted to say by (in) the words: Do not gather dry sticks on the Sabbath day when God is resting. Do you know what the Rest of God means? Today people believe more in falsehood than in the truth. For thousands of years people have used falsehood and still believe in it. Some years ago there was a Bulgarian man, from one of the villages of Varna, by the name of Noytcho, who was a good man, but had a strong imagination. Because of that, he often gathered people together in the taverns and spoke (told) to them how to buy farms, fields, vineyards, sheep and cattle and become rich like Job. One Sunday many peasants were gathered together in the tavern and he told them that he knew where great pots of gold lay buried, since the times of the Roman Empire. "Is that so?," asked the men (villagers). "Can you show us the place of that gold?" "Of course, I can. "And he described to them exactly the place of the buried gold. Noytcho, in reality, did not know where they could discover any gold, (so) he (thus) lied to them. In the morning all the peasants (villagers) started with different tools for the place described and the priest went along with them, all thinking that they would find a thousand pounds (kilograms) of gold. When Noytcho saw the preparation for the expedition, he said, "And what if they really find buried gold there? Let me start with them also." Thus he believed in his own lie. This is true - when one speaks to people about gaining money, although as a lie, they believe him. I shall give you one more example by which you can see the credulity (gullibility) of people. A man comes to you and says, "You believe in God and say that He cares for people and foresees all their needs. How can His care find a concrete expression?" "Go and by a lottery ticket, you may gain something. A certain man has bought a ticket and got a million marks." "Is that so? Then I also shall buy a ticket. I may get something also." A million marks is thirty million leva - this is not a small sum (amount of money). Here we see the imagination at work. However, tell the same man that he can inherit the Kingdom of God and he will consider that as something unattainable. (If) When he gains a million marks, he can buy bread, clothes and shoes - all that he wishes (desires). He considers it impossible that if he believed in God, he would gain more than by any lottery. That is why many people say (declare) that they have become dull because of the many prayers they say (repeat). They says, "We pray for so many years, but as a result of that we become poorer and duller from day to day, while other people work and gain money, piling up wealth." The first law - Love of (toward) God - is the beginning of life. Man must begin his life with inner experiences. He must apply every new thought, in order to test and understand it. You say, "We know this." You know many things, but you have not attained immortality yet. You pray, but (and) your prayer is heard sometimes, not always (and not heard another time), until a day comes when you look in the mirror and find yourself old. Then comes death, takes all that you have and goes away. You remain with only a naked consciousness and (you) regret that you have not solved the most important question - the question of immortality. This question must be solved while you are still on earth. You say, "When Christ comes then we shall (will) solve it." Christ has already come and is asking you: what are you still thinking? I say: you must solve the question as Christ has solved it - that is all. The solution of this question is in the New Testament. Christ said to the Jews, “Destroy this temple and I shall build it (up) in three days!” They began to dispute upon these words and said, "Solomon built this temple in so many years, but you say you can build it in three days. Who do you think you are?” The Jews consciously perverted the words of Christ. Christ was speaking about His body as the temple of God. At last they accused Christ for (of) calling Himself the Son of God and condemned Him to be crucified. I ask you: Who is a Son of God? He who wants to become a king or a prime minister is not a Son of God. The Son of God does not hold any office. He does not become king, minister, professor, teacher, mother or father. Then what will the Son of God do? He shall (will) come on earth to help humanity by manifesting (, to help manifest) the Divine Love. Whatever wealth he has, He will give it to the people and return where he came from. Christ told the people of that (his) time to keep themselves from covetousness. Now I tell you also to keep yourselves from covetousness, but you will learn the importance of this (for) yourselves (but even without me telling you, you will learn by yourselves). The best method (used by) the teacher of the old Bulgarian schools (used) in the education of children was the stick - whipping of the legs. However, the Bulgarian man is practical. When the teacher saw that this method did not produce any good results, he said: We shall sooner cripple the children this way than educate them. He sought for another method. When a student did not study, or was naughty, he applied the following penalty: a student would put the lazy or naughty boy on his back and hold him by the legs, while the teacher spanked him with the stick. Afterward (Soon) the teachers were convinced that this also was an impractical method (did not work). After the whipping, the punished student was unable to sit, but he was still not educated. After that method, was applied (So then they tried) the method of slapping (on) the face. The naughty or lazy student was slapped on each side of the face, however (but) this method also did not give any positive results. The more education developed, the more the teachers realized that whipping cannot educate children and for that reason they gave it up as an educational method. In consequence (Next) when a student did not study or was naughty, he was made to kneel, and sand or corn was placed under his knees. But later the teachers gave up that practice also. How far the present-day teachers have advanced in the education of children is not known to me, but it seems that the latest method they apply (used) in the schools is that of expelling the students with (for) bad conduct. Now all men are seeking the easy way in life. However we must (have to) know that all people have to (everyone must) study the great Science of Life by means of which we can come to the causes of things. For instance, if someone suffers (naturally) from pains in the legs, he must know that the cause of these pains lies in his virtues, which are connected with the legs and feet. Thus, when the teachers whip the legs and hands, or slap the face of the student, they must know that neither the legs and (nor) hands of the student, nor his face, are the cause of his mistakes. How can they (these things) be guilty for (of) the laziness or misbehavior of the student? Why have the teachers acted in this way with their students? That was their understanding at the time. These are materialistic methods which rest upon lovelessness (lack of love). If the teacher loves his student, even if the latter (this student) is the most incapable one, he can by an inner way arouse (awaken) in him an impulse for work. If the teacher is indifferent toward the poor student, that attitude (also) will have a (be) reflection (reflected) upon the student (in him). On the whole, if the teacher loves his students he will arouse (awaken) in them a desire (impulse) for work. The mother supplies the child with physical food, while the teacher nourishes him intellectually. Thus, man must apply in his life the two great laws; love of (toward) God and love of his neighbor. I want to bring down from heaven these two laws that they might (may) be comprehended and applied on earth, (for) every law is true in its application. Consequently, the first law - love of (toward) God - represents the man; the second law - love of the neighbor - represents the woman. The man must work with the first law, (while) the woman with the second. But the real man (human being) must work with both laws. He who has the form of man (will) should apply the first law; he who has the form of woman will apply the second law; he who has the consciousness of the real human being who neither marries nor is given to marriage, he will apply both laws at the same time. Wherein is (lies) the application of this two laws today? Why has the man who deal with the first law and thinks he is almighty and can introduce (bring) order in the world, has not done that yet? Up to this day, the man has applied all his energy in conquering the woman and in convincing her that having come out of him she cannot do anything alone (by herself). I ask you: has the man succeeded in convincing the woman in (of) the truth of this idea? Now I observe the history of human development, I see everywhere a disregard of these two laws. However, there exists an important law which everyone must keep in mind. (According to this law) It states that when a woman loves a man she has the power to raise him higher. However, if she hates a man, he will end his life fatally (tragically (?). A number of statistics in America show that all those ministers who have good wives are known as popular and eminent persons. Why? Because their wives love them and share their views. And inversely: all the wives of ministers who have not loved their husbands and have not shared their ideas have in a way caused their failure. Thus, the woman is in a position to raise her husband or to be the cause of his failure. Not only that, but the second law - love of your neighbor, which has to do with the woman, is the law which creates the institutions and the social order. Therefore, the whole present order of life in all its departments is due to this humiliated woman. Then what must be the goal of contemporary society as well as of all nations? - To raise the woman. Raise the woman to the position she (has) originally been (stood) and you will see that in the course of twenty five years the world will be set right. The salvation of the world lies in the uplifting of the woman. If you do not uplift her and if she does not raise herself, salvation cannot come from any other place (nowhere else). Thus, when we speak about Love as a great powerful force, we believe that it alone is (cap)able to (of) raise (raising) those humiliated, bereaved, sorrowful and fallen, sinful souls who are at the bottom of hell. Hell is full of women. You ask whether this idea should be understood literally or not. Accept it as you wish (will) - both literally and (or) symbolically. The woman today is humiliated and downtrodden (suppressed). By whom? By the powerful. What does it cost (to) the woman of today, as well as to all people, to begin to work for the uplifting of the woman? If the woman be not raised (is not lifted up) all the means and methods used for the rectification of humanity would be in (are) vain. For instance, you are well fed and think (feel as if) you will not need food anymore, but in four or five hours you become (are) hungry again. You drink water and think you will not be thirsty any more, but in a few hours you feel thirsty again. When I speak about raising (uplifting) the woman, I want this idea to permeate life as a whole (the entire life). It must penetrate not only the human, but also the animal, vegetable and mineral life. This great law must also take full possession of the human heart. If man humiliates his heart, salvation cannot come. The salvation of contemporary humanity lies in the uplifting of the heart. If you humiliate yourself, you humiliate your heart. If you raise yourself, you raise your heart. This is a pedagogical rule for (practical) application. If pedagogy does not apply this rule, what science is it? And then men speak about eminent pedagogist (pedagogues). (In) By saying this, I do not mean that there are no eminent people, scientists. There are scientists who are very erudite (but the point is not to stress on the knowledge of people - first we need to give a way to the Great Truth.) But the main question is not to bring learning (learned men) to the forefront; we must, first of all, give way to (for) the great truth which brings salvation to the whole of humanity. I am speaking about Laws which exist in Nature. The purpose of rational (Intelligent) Nature is to arouse 9Awaken) in people the superconsciousness (to arouse the superconsciousness in mankind) by the application of its Laws on (upon) them. It is not sufficient (only) to pray to the saints, but they must come to earth to work for the uplifting of the woman. All the Angels, all the saints, all the advanced Beings have for a purpose (are dedicated to) the uplifting of the woman. Many people today seem to be opposed to this great purpose and say, "Do you know what the woman is like? She is like a snake! Only he who has been bitten by her knows what she really is!" When you say that the woman is evil, I ask you: who is not born of woman? Was not the being that give you birth a woman? (The one who gave birth to you was a woman, was not she?) Was not your mother who bore you in her womb, who embraced you in her arms, who bore (carry) you within her mind and heart, a woman? Do not be hindered (do not dwell on the fact) by the fact that she is humiliated. Whatever she may be today, she is your mother. If you have a (woman) friend consider (look upon) her as if she were your mother. (Look upon) Consider your mother as if God is in her. Humanity must radically change its views concerning the woman, otherwise, the salvation of the world cannot be effected (will not come). Therefore, man must come to the first Law - to his attitude (relation) toward God, and then - to the second Law - to his attitude toward his neighbor, toward his heart. One must not burden his heart with unnecessary burdens and weep over nothing. It is good for man to weep sometimes, but on time (at the right time). It is good for man to rejoice, but again - on time (at the right time). Both sorrow and joy are blessings (a blessing). It is good to love on time (at the right time), to give your knowledge on time and to set men free on time. I wish when I meet you again to see your hair darkened or if it is white, let it have a pure white color, but you should still be young. Let your faces be like those of the young people - without any wrinkles. If you have wrinkles, it shows that your heart is burdened. Be beautiful and young, with new ideas. Each morning as you get up, write in your mind the two great laws - Love of God and your neighbor. The application of these two great Laws in your life is the solution of many difficult problems. Those disciples of Christ who applied these Laws performed great miracles. Whoever among you applies these laws will see the results. However, before he has seen (any) results he should not say anything about his work. One must not speak about the great things in life. If you love God do not say that to anyone, because that is great. If you love your neighbor, if you love your heart, do not speak to anybody about it, because this is great. Solomon has (once) said that the heart of man is perverted. He is relatively right, but not absolutely. The heart, i.e. (thus is) the woman is perverted, because she is humiliated, but this is a temporary condition. It is a different question why this is so. I consider the woman as a pole (polarity). When God originally created the woman, she was entirely different from present-day woman. There is a woman on (the) earth (The woman on earth today) who is like neither the one in heaven, nor (like) the one in paradise; but rather an echo, a reflection of the lofty (sublime) and noble woman. In this respect, love also is an external reflection of this noble woman. However, love is manifested only where the woman is. If the woman is absent in man (human life), love is absent also. If men (people) know what the woman is and give her the place (and place her where she should be) she ought to have, the world would immediately will be uplifted. Today, the woman is regarded as a being who needs a man to take care of. I say: this is not a woman; this is rather an invalid in a hospital. According to me, a woman is that, that saves the world; a woman is one who holds the keys of life; a woman is one through whom is manifested the great power of love which bears life. Therefore, the salvation of the world will come through the woman, not through the man. Now I wish you all to become women! This thought interpreted means that I wish the souls of all people to be filled with love; I wish all people to shine, to be lighted candles, happy and joyful, ready for all services. This is what it means to be a mother. In this sense, I wish all of you to be mothers. Today by the word "mother" is understood a woman who gives birth. A mother is only a woman whose children do not die. If the children of a woman die, she is not a mother. Mother is only the pure woman, the deva-virgin, who after giving birth remains virgin; this mother is that woman (deva) whose children do not die. Therefore, all people must be virgins (deva), absolutely pure, if they want to keep alive that to which they give birth. This is the meaning of the inner philosophy of life. If you can understand this philosophy, your life will become pleasant. Thus, the first great law (commandment) is - to love God with the fullness of your heart, of your mind and of your strength. - The second Law is - to love your neighbor - in other words your deva, your heart, which you must strive to uplift. Be, therefore, workers for the uplifting of the woman, thence - workers for the future of the entire humanity. Sunday lecture given by Beinsa Douno on October 18, 1931, in Izgrev, near Sofia, Bulgaria
  2. Blessings in small things Today we are going to think about the following statement: “The name of God lives forever”. Now I am going to read from the fourth chapter of John the Apostle. I am saying: every man needs 5 things in his life, and they are: strong legs and arms, good ears, good eyes and a well-developed brain to facilitate right thinking. If one is good, then one’s legs will be strong-without Goodness legs cannot be healthy; if one is fair, then his arms will be healthy- without Justice one’s arms cannot be healthy; if one is sensible then the ears will be healthy- ears cannot be healthy without sensibility; if one loves Truth, then one’s eyes will be strong- without loving the Truth, nobody can have healthy eyes; If one loves God then one’s mind will be very well developed- without loving God, man’s mind cannot be developed in the right direction, and consequently will be incapable of correct thinking. Some people will say: “The most difficult thing is for a man to be a good man”. However, this is not so. Believe me, the easiest thing for a man is to be a good man, there really is nothing simpler. And if one does not start from this, the easiest job, then it does not matter what tasks one undertakes, they will go unfinished. People should always start from the easiest job and finish with the most difficult. The man, who starts with the most difficult job, will invariably go back to an easier one. Sometimes the smallest good thing that one does can be even more precious than the largest thing imaginable. For example, if you are in a widow’s house along with her several small children and it is a cold winter day and wood has been placed in the stove, but there is nothing to light it with, you can do a very small thing by providing a match and the cold room becomes cheerful with light and warmth –the children are happy and so is mama. And your very small gift –a match did it. This little match, this very small gift could be considered more even more significant than creating a town or saving a whole nation. Why? Because, once lit, it is conceivable that this fire could burn forever. If you save the life of a man who is drowning, he could slip again and fall into the water again. If you prevent an entire nation from committing a great wickedness, it could revert to that same plan again. Blessings in small things are limitless in the broad panorama of real life and especially if the body: legs, arms, eyes, ears and brain are healthy and well cared for. In general, one cannot preserve one’s life if one’s legs, arms, ears, eyes and brain are not healthy. One can be saved from drawing merely by praying. If one loves God when one prays, then God will send somebody to fulfill His Will and save that life. When one prays, he is demonstrating evidence of a healthy attitude, and God immediately sends someone to help him, saying: “Go and help this man, because he wants My help!” The man, who goes to save the other, must realize that he is simply fulfilling God’s will; he is a witness to the Goodness of God. When you love somebody, you are a conductor, a witness to the Love which God sends via you-this is the way to think of it, this is the right way to think. If a man starts thinking how to do somebody Good for someone, about how to love God and how to help people, he will come to understand that alone, without God he can do nothing. Well, in the sensible world everything must be placed in its rightful place. Therefore, I am asking: what exactly is burning-the woods or the fire? The wood cannot burn without fire or can a fire burn by itself: fire burns only in the place where the burning is in progress. The heart beats, give rise to a pulse and sending blood to the whole body, thereby bringing warmth to the body. Thus, there is fire in the heart. Where life exists, there is burning and the opposite: where burning is in progress there is life. When you want to light a fire, you need wood. The wood is cut and carried and then the fire is lit. Those who do not take part in this job think that it is easy to light a fire; it is better for everybody to take part in cutting and carrying the wood; then, when you warm yourself by the fire, you will feel much more pleasure from it, because you joined in communal task. Now I would like to make the following suggestion: let each of you get a notebook and make some notes about the desires which you have. You should record how many times during the day you want to receive something from someone, and how many times per day you want to give something to others. It is interesting to work out later how many impulses you had to get something from somebody and how many to give something to others. Start collecting this data today and discover which desires predominate. Consider, for example, that you are starting to collect money from people to put in your bag. It is natural for a man to receive, but also it is natural to give to others. Now you have a right to receive, but afterwards Blessings in small things-page three We will see if you give from your collection to others, or if you put it all into your bank. A beggar works all day begging from people, collecting things, placing them in his bag and saying to everyone: “God has sent me to you to give me something”. In fact, he is lying. God sent him not to all the houses, but just to one place to beg. I am saying that mendicancy is a negative characteristic, which also exists in the Spiritual sphere: for example, someone might have a small joy, but he is not satisfied with it and he wants more joys to store and fill it up. If you have a small joy, be happy with it. Thank God for it, and do not ask for more for that day. You should learn the law, which regulates the joys and the sorrows of Life. Imagine that your clothes, your hat and your shoes are ragged, and you are wondering what to do, how you will go out to meet other people. Then a friend comes to you and gives you a pair of brand-new shoes. Do you have to think about not having new clothes or a hat? No, you do not. You should go to a quiet place and express your gratitude to God for that gift. If you thank God for that, then other things will follow. Give thanks for the shoes and do not think about other things. If you brood about not having new clothes and a hat, then the shoes will disappear. Gratitude gives you the power to cope with all the miseries of Life, no matter how great they are. When you are grateful the misery and the problems are overshadowed by the gratitude, and you can bear them more easily -this is the Spiritual law. When you are grateful for a small blessing and cherish it, additional blessings will follow to help you: this is the reward for everyone who values small blessings and shows gratitude to them. If you separate a small blessing from the rest, this small blessing will be not able to stand alone and there will be a gap in your consciousness. When a man has a new pair of shoes, but thinks about the old clothes and hat, he is in the same situation with God. For example, God says that he had forgiven us all his sins, but we have doubts and we say: “Is it not possible that he has forgotten one of them?” In other words when we have new shoes, how long will we have to remain without new clothes and a hat? Or do we have to stick with the old ones?” The first thing that you must achieve as a disciple is to be firm and to have unshakable Faith. Your Fait should not be like that of the beggar, who on meeting a rich man, begged him for help. The millionaire gave him 50 stotinki/ Bulgarian currency equal to 50 pence/ and said to him:” Come tonight to my house and I will treat you handsomely.” The beggar was unhappy with the money and thought: “What can I do with this money? I cannot even buy a packet of cigarettes! This millionaire was not prepared to give me more money and I am expected to go to his house in the hope of something more. I do not believe that!” It is the same as you. You meet God and ask him for help. He gives you 50 stotinki and asks you to go later to his house for more money and fine treatment. But because you do not know God, you do not believe Him, and you say: “This man gave me barely half a pound. How can I trust him to give me more and to treat me well tonight? I do not believe that! He is a miser. First, what shall I spend this money on? On shoes, clothes or on a hat? Who would wait until tonight? No, you should wait for a moment, you should go to that rich house, how he said to you and you would have everything-shoes, clothes, a hat and what is more you will be given food to eat well. I am asking you if we are not used to trust small blessings and to be grateful for them, how we can trust to bigger blessings. People nowadays Always expect something big and they do not see the small valuable things. A young man says: “If I had rich father to graduate a university in a foreign country, after that I could become a professor or a minister”; a young girl says: “I would like to get married to a young prince and I would do whatever I want “ All people expect something good to come into their life from outside. Even you become a professor, a prince, a princess or a minister-the life cannot be changed from outside. When somebody says:” If I was married and had a child it would be better?” I am asking you what you would do if you had a child. The child means the smallest goodness that someone has in their soul. If someone does not have this goodness in their soul, if he does not develop it and does not cherish it then it does not matter how many children, he will have he will stay childless-this is the great Truth in Life. Some people say” When I get married everything will start going in right direction in my life.” No, until the love came in your soul you would stay single; even if you had a relationship with a girl and you thought that you were married; this is not the real marriage. When the man falls in Love, he is married then. Love Comes just ones in our life and we can be married just once. When Love comes the man does not looks for anything else, he does not think about anything. Today everybody is looking for love-married and unmarried, well-educated and not so well educated, childless and people with children, young and adults-everybody. When Love come, they achieve everything, and their life become meaningful, they live in peace and obey the God’s laws. I say that everything people do on the earth is considered as symbols of the Spiritual world-this way Spiritual world lead you to real life. Physical world without spiritual world is a world of illusions. People get married and they stay single at the same time-they have children, but they are lost melt and disappeared as an ice. When a man of Love has a child, this child follows him in immorality as well-this child follows his father all the time and address him father; this word he wants to say: “Father, you are the source of Love.” The same happens on the Earth: when the child grows up, he follows his father and calls him father; this means: you, who have come from Love, start all your work with Goodness and Love. Goodness is a witness of the great Love So, when a man is given new shoes he begins to see more clearly. Why can he not see properly, wearing the old torn ones? Because his legs are cold, he is looking constantly towards them, and cannot think clearly. When people are cold, they cannot think properly: they close their eyes and see nothing. When they warm up, they open their eyes. Therefore, one should always wear good shoes. You can say:” Where is the connection between the shoes and the ability of thinking?” When a man put on his shoes, i.e. when Good comes to his legs, they become healthy and he walks pleased and happy, with open eyes and can see everything- this is a law, that refers to man’s conscience. Needs and weaknesses charge him with useless ballast, which stray him from the real aim in his Life. For example, somebody lives religious live for 5-6 years, but one day that man says: “Why Should I pray God, what I have acquired, I do not need any more these prayers, I do not need any more Gospel, I can live without them.” I can say, that this man cannot live a religious life, because his legs are naked, because his legs are not healthy; if he was wearing his shoes, if his legs, arms, eyes, ears and brain were healthy, he would go to the mountain and would pray God, he would give his gift to God and would consider serving God as a privilege. In the old scriptures of the Bible people offer a sacrifice to God, and people now go to God without anything, with empty hands. What does the sacrifice mean for the people before the Jesus Crest? Today people go to a lawyer, but if their hands are not full, he does not accept them- it does not matter how Good this lawyer is, after telling him what one wants, he will say: “You have to pay for these service 5000 leva.” Hearing, that you must prepare 5000 leva for that your eyes open wide-Why? One must prepare money for him, because he does not work for nothing. One says: “It depends on winning the case?”, but the lawyer says: “It does not mater win or fail the case I must earn money. When a lawyer asks money from the people, he does not open his eyes; when he hears the golden coins just then he opens his eyes. Today, whatever people do they expect to receive something for their job. There is nothing wrong for a man to receive recompense for theirs work, for their efforts-this is normal, but when I say that a man should work for nothing I mean the following idea: every work should be done by the law of Love, without connecting it with the money, which you might receive for it. It is not possible to be paid by money for each work done with true Love. And for each work, that is done without Love people pay money. A lawyer says: “I want the certain amount of money for that case”- this man works without Love. You go to another lawyer, who does not speak about money, take the case, investigate it, defend it and win the case; his client says: “I will give you no 5000, but 10 000 lewa (Bulgarian currency), because I am happy with the results of your work; I cannot pay for your efforts, but I would like to give you a small rewards.” This kind of relations exists just between sensible people. When you go to a grocery and ask for a kilo of sugar and the grocer measures the sugar, gives it to you and he neither ask for money or says how much it costs; you get sugar and you give him what you thing is valuable for it- these are the relations between people who have Love to each other and to God. But according to nowadays attitude between people, a grocer says: “You must pay for that sugar 25 leva”-the buyer pays 25 leva for the bill. In accordance to the law of Love the tradesman would say nothing, but the buyer would get a note of 50 leva and would say: “I am happy, that I have found some sugar in your grocery and what about the price I am ready to give you 1000.” What a wonderful world could we have if the relations between people were like this? I say: You cannot force people to Love each other because Love does not accept force, but God gives good lessons to people. For example, when people do not give anything to God, He sends thieves to their houses and says: “Because these rich people do not give anything to other Blessings in small things-7 For my sake, even they are very rich, let they give to you “Then these thieves break into somebody’s rich house with guns in their hands, steal what they want and leave the house. When they go out those rich people would say: “these thieves have stolen a lot of goods from us, but thanks God we are still alive.” This example is given to make the idea clear. We should understand that everything we have does not belong to us, is not ours, it belongs to God. How can somebody talk that he has deposited or withdrawn some money from the bank-nobody deposits any money into the bank, money exists anyway, without him. Other people had stroked coins and he thinks like he was the owner of that money; nobody owns the money: Man can say: “I have worked very hard for this money, how you can say that I do not own it?” The efforts and work are from the Life, they are not yours. If somebody named himself as a master of the Life, he must be a man of deathlessness. Deathlessness will come when all people follow the law of Love. Now they are studying the law of deathlessness; when they learn this law, they will know how to love each other. People do not live in accordance with the law of Love if they still are dying. Jesus says: “This means everlasting life, their taking in knowledge of you, the only true God” when you achieve the true knowledge of God, He will give people as a present Everlasting life -the life of deathlessness. You can ask: “When is it going to be, after how many rebirths?” This will be in the future, in very far future; the eternity is an area of Truth. So, when somebody speaks about the eternity, I get the idea of Truth-eternity is an image of Truth and Truth is unlimited. Consequently, everything can become reality in the area of Truth. Whether an idea becomes a reality in a year or two, one hundred, a thousand or more, all these are the boarders of the Truth-a minute or a century, a year or one million years, these all are boarders of the Truth. It means that a man can achieve something in a minute or in million years-what is the difference? If one can get the things, he wants in one million years, he will experience a lot of difficulties and uneasiness things, if one achieves his desires in one minute, he will hardly have any problems. For example, somebody says: “Do you know how many problems I have had until I have achieved this wealth, which I am enjoying now?” But all these things, he has achieved are external and they are not the subject of the Truth, nor the subject of the Life. I met an acquaintance once, who is a priest and he told me something concerning his life. He said: “I do not know what to do. I have got a house, children and worries about them, but God took my wife, and Left me alone to cope with all these problems. When she was alive, I was poor, our children were small, and our life was difficult. Then they have grown up, the life got better, but she passed away. Today even if I want to get married again, I am not allowed, because I am a priest. But I am tired of these problems, how can I struggle away from djubeto ( a type of jacket)? I miss my wife.” He is right. Why is this life without his wife? It means why one should live without experiencing Love. Life without Love is like the priest’s life without his wife. Nowadays everyone complains that there is not love in their life. This means that the signification of life exists just in Love. It does not matter how rich a man is, if he does not experience love in their life. One’s life is meaningless without Love. Then I said to that priest: Your wife can come back, she can resurrect again, because Love never die. Your wife can resurrect, and she can come to you tonight. -How? -If you fall in love with God? - How to find God and how I can fall in love with Him? I said: -If you have preached to God for long years, has spoken about Him, but you, yourself do not know where and how to find Him, why have you then misled people speaking and preaching about God? - I will ask God to forgive me, because I have been confused. It would be better if you could give me an advice how to struggle away from all these problems and how to find a new wife. And he is right. I will translate: djube means the people’s sins that alienate them away from Truth. When a man takes off this cloth called djube, when a man alienates away from sins and when Truth enlivens within him, then he will find his wife/ in the meaning of love/. And I said to that priest: -Take off your djube and come with me. -I would like to think about your offer for a while. And he has been thinking since then. Now I am telling you to get rid of your djubes because your love is everywhere. Do not put hope into your life for everything. Build your life on the base of the three most important things- God’s Love, Wisdom and Truth. Do not make difference in any work. If any work, even the smallest one is done for the sake of God’s Love, Wisdom and Truth, then it is good. If work is done for the sake of God’s Love, Wisdom and Truth it becomes very valuable. One can ask:” How to experience Love or how to achieve God’s Love, Wisdom and Truth?” I will answer you the way I have answered to the priest. You have written love letters for so many years and you say that you do not know how to experience Love-this is a contradiction. In the same contradiction fell the priest? He serves God, preaches to people for Love, and when he was told that there exists a new way of serving God and this way, he can resurrect his love, he does not believe and accepts just the old way. But just if he follows the new way, he will find God and God’s Love. To achieve this Love, one should make just a step forward, and this step is when one decides to give something from himself, to sacrifice for the Beginning of everything, for God-when he does this step then his problems will be solved. So, I would like you to remember the main meaning of this lecture. All useless things should be thrown away and the main thought should be kept-it will be the basic thought. Someone will ask: “How can we understand which useful and which thought is useless?” Imagine you have received a precious ring, placed in a small box wrapped in lot of papers. The ring itself is 25 grams, but with all papers wrapped it weighs more than a kilo. What will you do in this case? You will take the ring out of the box and will put it on your finger whereas all other paper you will throw away. Do you need to wear all the paper as well? After getting the Good opportunities in Life-It are a guarantee, a referee who sings under the reference letter to the bank in order to receive a loan from the bank. Everybody should have this kind of reference letter. Consequently, the reference letter is a Faith. You can go nowhere without faith. Faith is a rope on which the acrobat is playing; will is the stick, which the acrobat holds in his hands in order to keep equilibrium. If the equilibrium loses, he still can keep his body on the rope. But if the rope tears, he is hopeless-he needs a new rope. This is to say that without faith you cannot go from one side to the other side of the rope. If you want to go from one end to the other end of the rope you need to tense it first, to get the stick in your hands and to pass it. When you go to the other side you will be paid. And the violinist is paid after the playing. Who goes to dig the vines yard he is paid after the job is done-the worker is paid after the job is done. The lawyers make an exception from this rule. When a lawyer is given some case to defend, he says:” I will take this case, but I want to receive in advance at least the half of the price for it.” They have lost the reliability on people and say. WE have worked for too many people, who did not pay for our efforts and we want to insure ourselves in advance. “In spiritual world the law is the same as in a physical one-you are paid after the job is completed. Now the essential matter you must consider is for the things you need and for the things you do not need. The things you need are like the ring in wrapped papers; what does the ring mean? The ring means healthy legs, arms, eyes, ears and mind-this implies to warm heart, bright mind, strong will, broad soul and powerful spirit. When I am listing what everybody should have this sometimes mean that people restrict themselves in its meaning. When I say that one should have faith, this does not mean that one does not have faith. Everybody has faith, but not the faith that he should have. You cannot impose the faith mechanically. Because of that I am saying: you will go without fait; how it can be understood? Unless somebody becomes completely faithless, he cannot get real faith; in other words, nobody can find the right way, the Truth unless he stops believing in false things, in temporary things. For example, you follow some direction for years, while one day you will say: “I have not achieved anything following this direction!” When a man stops believing in unattainable things and gains Truth, then he passed into the faith; sometimes it can happen the opposite –some people goes from faith into the faithless. Some people go from Love towards the loveless whereas the other from loveless to Love-these are the ways that people go. When I speak about the Love and loveless it does not mean that you do not have any love. It means that many people now understand the love wrong way-they always connect it with the face of young man and woman. And they know that when the love comes, they must give a gift. A young pretty girl goes to an American millionaire and asks: “Do you want anybody to love you?” He looks at her, bends down his head, and is thinking about the answer -he knows that, if somebody loves him, many dollars will go out of his wallet; he knows that the pretty girl will cost him too much money. After thinking for a long time, he replies: “This question is very difficult, come in a few days and I will give you the answer.” He finds himself in a struggle between the love to his money and to a pretty woman, whom he must love. If he falls in love with a pretty girl, his money will run out. Contemporary people want to love, they know how to love, but they think about the big sacrifice that Love required. When we say to somebody that he should love God he says: “I want to live without any special arrangements.” That man is not ready to offer a big sacrifice, he is a banker who loves money and says: “I will think about it and after that I will give the answer.” Thus, a new understanding for the Live is required from everybody. For that reason, one should think about the way one goes-everybody should see his own weak feature. When somebody for example says:” We should love each other!” then my reply is: without God’s love people themselves cannot bring anything good to anybody. That love is like a wheat been which is sowed in a rocky place or it is like empty wheat spike. Have you ever seen how erected are the empty spikes? When a farmer looks at them, he has a deep sigh and says:” these strikes are empty, I cannot rely on them.” After that he looks at full strikes and says:” How nice is this wheat!” I say: there is nothing better than full strikes in our life-full strikes presents the God’s Love to people. When Love comes to us it fecundates everything, it develops one’s activity, rationalizes our thoughts, feelings and actions. When Love comes to us, we become strong, cheerful and happy. When we love somebody or something we look like a sunny day with a bright sky, when the Sun shines and the weather is warm and serine. 2 August, 1931, 5 am. _____________________ M. Ivanova
  3. BIBLIOGRAPHY The works quoted below are based on numerous lectures and talks of the Master Beinsa Duno. 1. Boyan Boev, Acordirane na choveshkata dusha [Harmonizing the Human Soul], v. 2, Byalo Bratsvo Publishers, Sofia, 2000. 2. Razgovorite pri Sedemte Rilski ezera [Talks with the Master at the Seven Lakes of the Rila Mountains, 1929-1942], presented by Metodi Konstantinov, Boyan Boev, Maria Todorova, and Boris Nikolov, Byalo Bratsvo Publishers, Sofia, 2011. 3. Taini i otkroveniya [Mysteries and revelations], lecture held May 6, 1936, published in Pette vrati [in Bulgarian], collection of lecture of the General Esoteric Class, 15th year, Zhanua 98, Sofia, 2002. 4. Ozlobyavane, taga, skrab [Anger, sorrow, and grief], lecture held February 9, 1928, published in Malki i golemipridobivki [in Bulgarian], collection of lectures of the General Esoteric Class, v. 2, Sofia, 1936. 5. Panevrtimiya ot Beinsa Duno [in Bulgarian], presented by Svetozar Nyagolov, Videlina Publishers, Sofia, 1999. 6. Petar Danov, Panevritmiya [in Bulgarian], presented by Iliya Uzunov, unpublished. 7. Rakovodstvo za izuchavane na Panevritmiya [Instructions for learning Paneurhyhtmy], Byalo Bratstvo Publishers, Sofia, 1999. 8. Beinsa Duno, Panevritmiya [in Bulgarian], Byalo Bratstvo Publishers, Sofia, 2004 and 2013. 9. Paneurhythmy of the sisters [in Bulgarian], presented by Elena Andreeva, Maria Todorova, and Yarmila Mentzlova, with Katya Griva as consultant, Sofia, unpublished, 1946-1947; 1954-1955. 10. Beinsa Duno, Panevritmiya [Paneurhythmy], Heliopol, Sofia, 1996. 11. Slanchevi lachi—muzika, dvizheniya i govor ot Uchitelya [The Sun Rays. Music, movements, and words by the Master], Sofia, 1942. 12. Beinsa Duno, Panevritmiya—razumna obmyana sas silite na zhivatapriroda [Paneurhythmy—conscious exchange with the forces of Living Nature], Sofia, 1938. 13. Peter Dounov, Paneurhythmy—The Rays of the Sun and the Pentagram, presented by Viola Bowman, vol. 2, Connecticut, 1996. 14. The Circle of Sacred Dance. Peter Deunov’s Paneurhythmy, edited by David Lorimer, Element, Rockport, Massachusetts, 1991. 15. Beinsa Duno, The Pentagram, Byalo Bratstvo Publishers, Sofia, 2013. 16. Vsemiroviyat Uchitel Beinsa Duno i Veliko Tarnovo [The Universal Teacher Beinsa Duno and Veliko Tarnovo], v. 2, Alfiola, Varna, 1996. 17. Boyan Boev, Acordirane na choveshkata dusha [Harmonizing the Human Soul], v. 3, Byalo Bratstvo, Sofia, 2001. 18. Pentagramat i razvitieto na petata choveshka rasa [The Pentagram and the development of the modern humankind], presented by Svetozar Nyagolov, Videlina Publishers, Sofia, 1998. 19. Pentogramatpo Uchitellya [in Bulgarian] compiled by Boyan Boev and published in Izgrevat na Byaloto Bratstvo pee i sviri, uchi i zhivee [The Sunrise” of the Brotherhood of Light sings and plays, studies and lives], v. 12, Zhiten Klas, Sofia, 1999, 762-785. 20. The Testament of the Color Rays of Light, Byalo Bratstvo Publishers, Sofia, 2013. 21. Paneurhythmy—The First 28 Exercises Performed by Yarmila Mentzlova and Maria Todorova, Byalo Bratstvo Publisher, Sofia, 2004. 22. Panevritmiya—pesni na harmonichnite dvizheniya [Paneurhythmy—songs of the harmonious movements], Sofia, 1941. 23. Naj-novite gimnasticheski musikalni uprajnenija [The new callisthenic musical exercises], Izgrev-Sofia, 1933. 24. Izgrevat na Byaloto Bratstvopee i sviri, uchi i zhivee [The Sunrise of the Brotherhood of Light sings and plays, studies and lives], v. 1, Zhiten Klas, Sofia, 1993 and 2011. 25. Asineta, Panevritmiya [Paneurhythmy], Sofia, 1935. 26. Paneurhythmy—Supreme Cosmic Rhythm. Music, Ideas, Movements, presented by Ernestina Staleva and Antoaneta Krushevska, registered at the Library of Congress, Washington D.C, 1996. 27. Peter Dounov, Paneurhythmy, presented by Viola Bowman, v. 1, Connecticut, 1979. 28. Izgrevat na Byaloto Bratstvo pee i sviri, uchi i zhivee [The Sunrise of the Brotherhood of Light sings and plays, studies and lives], v. 8, Zhiten Klas, Sofia, 1998. 29. Iarmila Mentzlova, La Paneurythmie. Lepsychisme humain en Union avec I’Har-monie Universelle. Exercices d’initiation de Peter Deunov [in French], by Association “Les Amis de la Paneurythmie in France, 1984. 30. Beinsa Douno, Paneurhythmy—Supreme Cosmic Rhythm. Music, Ideas, Movements, presented by Ernestina Staleva and Antoaneta Krushevska, Byalo Bratstvo Publishers, Sofia, 1999 and 2004. 31. Beinsa Douno, The Wellspring of Good—the Last Words of the Master, Byalo Bratstvo Publishers, Sofia, 2013. 32. Vliyanieto na slanchevata energiya [The influence of the solar energy], published in Vtsarstvoto na zhivatapriroda [in Bulgarian], Sonita, Sofia, 1995. 33. Beinsa Douno, The Master Speaks, Sunrise Press & Books, Los Angeles, CA, 1970. 34. Boyan Boev, Harmonizing of the Human Soul, Byalo Bratsvo Publishers, Sofia, 2013. 35. Beinsa Douno, The Blossoming of the Human Soul, Byalo Bratsvo Publishers, Sofia, 2012. 36. Pesni ot Uchitelya [Songs of the Master], Sofia, 1938. 37. Panevritmiyata—madrost, filosofiya, otkrovenie [Paneurhythmy— wisdom, philosophy, and revelation], presented by Georgi Stoichev, Byalo Bratstvo, Sofia, 2007. 38. Razgovor sas sestra Vesela Nestorova, 7Mart, 2001, Sofia [Conversation with Vessela Nestorova on March 7, 2001, Sofia]. 39. Harmonizirane na energiite [Harmonizing the energies], lecture held November 8, 1922, published in Dopirnite tochki vprirodata [in Bulgarian], collection of lectures of the Youth Esoteric Class, Byalo Bratsvo Publishers, Sofia, 1994. 40. Dvepravila [Two rules], lecture held on January 11, 1933, collection of lectures, published in Rabota na prirodata [in Bulgarian], Heliopol, Sofia, 1995. 41. Woman—the Source of Love and Light, Byalo Bratsvo Publishers, Sofia, 2010. 42. Life after the Death of the Physical Body, Byalo Bratsvo Publishers, Sofia, 2009. 43. Prayers, Formulas, Devotional Songs, Byalo Bratsvo Publishers, Sofia, 2006. 44. Dance of the Soul, Peter Deunov’s Pan-Eu-Rhythmy, Sunbeams and Pentagram, by Ardella Nathanael, (revised and expanded edition with CD), Infinity Publishing, West Conshohocken, Pennsylvania, 2012. 1. Archive film with demonstration of Paneurhythmy at Igrev, Sofia, 1939. 2. Archive film with Beinsa Duno at Izgrev, Sofia, 1944. 3. Paneurythmie. Music et movements du Maitre Peter Deunov [in French], presented by Michael Ivanoff, privately published, 1945. 4. Peter Deunov, Paneurythmie [in French], Les Editions Amour et vie, Paris, 1954. 5. Dessins de la Paneurythmie Beinsa Douno [Drawings for the Paneurhythmy], Supplement au “Grain de Ble,” Paris, 1968. 6. Paneurythmie [in French], Peter Deunov, Editions Prosveta, Frejus, 1977. 7. Documentary film of Ernestina Staleva and Viola Bowman (disciples of Beinsa Duno) demonstrating the 28 exercises of Paneurhyhtmy, Leverett, MA, 1983. 8. Paneurhythmy, presented by Philip Carr-Gomm, Sunrise Books, Richmond, Surrey, 1986. 9. Paneuritmia—manifestacion ritmica del divino principio cosmico de creacion [in Spanish], presented by Aida Kurteff, KIER, S.A., Buenos Aires, 1988. 10. Le Mistere du Pentagramme, Peter Deunov [The Mystery of the Pentagram], De Zonneschool in Belgium, 1990. 11. The Sunbeams and the Pentagram, presented by Barnaby Brown, Scottisch School of Paneurhythmy, Glasgow, 1991. 12. La Paneurythmie de Peter Deunov - Mouvements et partition musicale [in French], presented by Muriel Urech, Editions Prosveta, Frejus, 1993, 2009, and 2010. 13. Panevritmia [in Bulgarian], presented by Krum Vazharov and Maria Mitovska, Vsemir, Sofia, 1993. 14. Paneurhyhtmy, presented by Krum Vazharov and Maria Mitovska, Vsemir, Sofia, 1997. 15. Igraem li pravilno Panevritmiyata, dadena ot Uchitelya? [Do we perform correctly the Paneurhyhtmy introduced by the Master?], presented by Antoaneta Yankova, Videlina, Sofia, 1998. 16. Dance of the Soul, Peter Deunov’s Pan-Eu-Rhythmy, by Ardella Nathanael, Esoteric Publishing, Carlsbad, California, 1998 17. Panevritmiya i lekuvane—shestte gimnasticheski uprazhneniya [Paneurhyhtmy and healing—the six gymnastic exercises], presented by Georgi Stoychev, Byalo Bratstvo, Sofia, 1999. 18. Beinsa Duno, Pesnite na Panevritmiyata [Songs of the Paneurhyhtmy], Sdru-zhenie Panevritmia, Sofia, 2001. 19. Paneuritmia. La Danza del Supremo Ritmo Cosmico [in Italian], Jupiter, Milano, 2002. 20. Panevritmiyata kato sistema za harmonichno razvitie na choveka i obshtest-voto [Paneurhythmy: a system for the harmonious development of people and society], presentations at the II Scientific Conference on Paneurhythmy, Sofia, 2003. 21. Seminar of the Committee for Paneurhythmy (Svetla Baltova, Yasen Daskalov, Atanas Atanasov, Ludmila Chervencova, Nikolay Konakchiev with consultants Georgi Stoychev and Ina Doynova), [in Bulgarian], at the Seven Lakes of the Rila Mountains, August 5-14, 2003, Bulgaria. 22. The Butterfly Dance, Peter Deunov’s PanEuRhythmy (in color and with coloring book), by Ardella Nathanael, Esoteric Publishing, Escondido, California, 2003. 23. Documentary film of Arlette and Jean-Luis Gobeau demonstrating the 28 exercises of Paneurhythmy as taught by Yarmila Mentzlova, Sofia, 2004. 24. Paneuritmia [in Portuguese], presented by Mariana Paunova, Editora Anhembi Morumbi Ltda, Sao Paulo, 2006. 25. Paneurhythmie [in German], Byalo Bratstvo Publishers, Sofia, 2007. 26. Taniec Motyla, PanEuRytmia: Peter Deunov [in Polish], (in color and with coloring book) by Ardella Nathaneal, WENA Publishing, Poznan, 2006. 27. Taniec Duszy, PanEuRytmia Beinsy Duno [in Polish], by Ardella Nathaneal, WENA Publishing, Poznan, 2007. 28. La Danza del Alma, la PanEuRitmia de Beinsa Duno [in Spanish], by Ardella Nathanael, Evera-Hijos de la Luz, San Jose, 2000; and Llumina Press, Tamarac, Florida, 2011 (revised and expanded edition). 29. La Danza de la Mariposa, la PanEuRitmia de Peter Deunov [in Spanish], by Ardella Nathanael, Panamericana, Bogota, 2011. 30. Ludmila Chervencova, Izsledvane na psihofizicheskoto vazdeystvie na Pan-evrtimiyata [Investigation of physical and mental influence of Paneurhythmy], Ph.D. dissertation 2012, State Arhives, Sofia, 2012. 31. Ludmila Chervenova, Panevritimiya, zdrave i blagopoluchie. Edin balgarski model za dvigatelna aktivnost [Paneurhythmy, health and wellness: a Bulgarian model of physical activity], Kliment Ohridski University Publishers, Sofia, 2013. 32. Patevoditel za izuchavane Panevritmiyata na Petar Danov [in Bulgarian], Sofia, 2013. * * * Beinsa Duno Paneurhythmy Third edition Compilation, translation, and presentation by Ernestina Staleva and Antoaneta Krushevska Cover design: Zhivko Stoilov Photography of the paneurhythmy movements: Zhivko Stoilov Diagrams: Vsevolod Yatsevich Compilation of songs: Ivan Dzhedzhev and Ivo Bonev Instrumental arrangements: Todor Pappazov Interior book design: Zhivko Stoilov Consultants: Svetla Baltova, Lyudmila Chervenkova, Georgi Petkov, Alexandar Stoychev, and Todor Papazov Editor: Sananjaleen June Hughes Byalo Bratstvo Publishers 1113 Sofia, Izgrev Gen. Shteryu Atanasov str., No 2 Tel. (+359) 24180110, 897847647
  4. Paneurhythmy Music Supplement Instrumental Arrangements Compilation, notation, and arrangements by Todor Papazov FOREWORD This supplement offers instrumental arrangements of paneurhythmy music. The leading melody is the music as given by Beinsa Duno, while the second melody and harmonization are composed and arranged by Filip Stoitsev (1907-1992), a disciple of the Master. The paneurhythmy movements in Bulgaria are often played by two violins with other accompanying instruments. There are different arrangements, but the goal here is to offer the instrumental music and harmony as they are most often played. The music notations for the second violin were acquired in the 1980’s from musicians who performed the paneurhythmy music during the time of the Master. As a harmony referral for the instrumental arrangements, the recording of Filip Stoitsev from 1971, with string orchestra, piano, and flute was used. It is because the second violin is composed by him, these arrangements stay very close to the orchestral harmonization. As on the original music notation for two violins there were no chords, in order to include them on the scores, that particular audio recording was used. The musical tempos and their values are taken from an audio recording of the Paneurhythmy in the Rila Mountains, 2011. Since there are some differences in metronome markings in publications and during performances of live paneurhythmy music, I recorded the rates in which they are actually played during the biggest celebration of Paneurhythmy—the gathering in the Rila Mountains in August. Thus, each musician is able to get an idea of how the Paneurhythmy is performed in Bulgaria. Some bow indications for two violins are included as an aid only, but they are not required. Each artist can change them, based on his or her own understanding. Todor Papazov
  6. MUSIC AND LYRICS OF THE PANEURHYTHMY The music of the Paneurhythmy and the text of the songs Think, Aum, and The Sun Is Rising in Part I, and the Idyll in Part II are given by the Master. Some of the words in them are in Bulgarian, and others are in an ancient sacred language. The rest of the lyrics in Bulgarian are written by Olga Slavcheva and Vessela Nestorova, as requested by the Master. The lyrics in English are provided by Vessela Nestorova, and later refined by Barnaby Brown30. The English version of Think and The Rising Sun is included as well, but it is preferable that they be sung in the original form. Any part of the melody may be sang an octave higher or lower in order to be comfortable for the individual voice. Instrumental arrangements are included as well. Some melodies when played on a violin are one octave higher. Phonetic keys are provided below to help proper pronunciation of the text given in Bulgarian. _________________________ 30. The lyrics in English are not an exact translation of those in Bulgarian, but carry the spirit in meaning 31. The lyrics use the Latin transliteration of the Bulgarian letter “ъ” with the letter “â” instead of “a.”This is a modification of the official Streamlined System, and it is recommended by the Institute for Bulgarian Language to avoid confusion between the sounds of the vowels “a” and “ъ.”
  7. The Pentagram in the Rila Mountains, Bulgaria Paneurhythmy at Bonfen, France Paneurhythmy in Mexico Paneurhythmy in the United Kingdom Paneurhythmy in Costa Rica Paneurhythmy in Iceland Paneurhythmy in Kongo Paneurhythmy in Viena, Austria Paneurhythmy in Belarus Paneurhythmy at the Contra Costa Labyrinth in Walnut Creek, USA Paneurhythmy in Amherst, Massachusets, USA Paneurhythmy at the National Gathering in St. Louis, Missouri, USA Paneurhythmy in New York, USA Paneurhythmy at Sophia’s Garden, Sebastopol, USA Paneurhythmy at the Black Sea, Bulgaria Paneurhythmy in Plovdiv, Bulgaria Paneurhythmy in Plovdiv, Bulgaria Paneurhythmy in the Rila Mountains, Bulgaria
  8. Instructions for the Performance of the Pentagram General directions: The Pentagram is a symbol of the Cosmic Man. It is performed in a circle. As the circle represents infinity, when we perform The Pentagram, we express the development of the Cosmic Man. Each individual pentagram consists of 10 people arranged in two parallel rows with five participants in a line. Each group of 10 performs independently. Both rows of each group are turned to face the same direction and move counterclockwise along concentric circles (diagram 1). The distance between the front and back participants is approximately two steps (an arm length), and between the participants in each row is approximately four steps (two extended arms length), thus allowing free and unobstructed movements. The movement always begins with the right foot. One makes 2 steps in a measure. Arms move without interruption. The middle couple symbolizes the “Head” of the Cosmic Man. On each side of the “Head” are the “Legs” of the Cosmic Man, and the two pairs at the ends are the “Arms.” Music: The Pentagram (Barhan Berou)—56 measures, repeated five times, a total of 280 measures. Starting position Body straight, feet together, arms in front of the chest with palms down, middle fingers touching, and elbows horizontally to the sides (figure 1). The middle pair (numbers 3 and 8) is the “Head;” numbers 2 and 7, 4 and 9 are the “Legs,” and the end numbers 1 and 6, 5 and 10 are the “Arms” (diagram 2). Together the “Head” (3 and 8), and the “Arms” (1 and 6, 5 and 10) are called “Triad.” Sequence I. Forming the Pentagram Music: Musical theme 1 is played—16 measures. Movement sequence 1st, 2nd, 3rd, and 4th measures: at the first beat of the music starting with the right foot, all participants take 8 steps forward following the arcs of the individual circles. At each step of the right foot the hands open horizontally to the sides forming a straight line (figure 2). At each following step with the left foot, the arms bend at the elbows horizontally returning back in front of the chest, palms down. Fig. 2 On the 4th measure, 2nd beat: the “Legs” make the 8th step in place by bringing the left foot to a halt beside the right foot while the “Triad” makes the 8th step forward. During these 4 measures, the “Legs” move 7 steps forward plus 1 step in place, and the “Triad” moves 8 steps forward (diagram 3). Note: The empty circles denote the previous position of the participants marked by . The arrows point the direction of the movement and the position of the center. 5th, 6th, 7th, and 8th measures: the “Triad” (3 and 8, 1 and 6, 5 and 10) takes 8 more steps with the same movements of the arms as described above. The “Legs” (2 and 7, 4 and 9) stay in place, but continue moving their arms simultaneously with the “Triad.” On the 8th measure, 2nd beat: the “Arms” make the 8th step in place by bringing the left foot to a halt beside the right foot while the “Head” makes the 8th step forward. During these 4 measures, the “Legs” stay in place, the “Arms” move 7 steps forward plus 1 step in place, and the “Head” moves 8 steps forward (diagram 4). 9th, 10th, 11th, and 12th measures: the “Head” (3 and 8) takes 8 more steps with the same movements of the arms as described so far. The “Legs” and the “Arms” stay in place, but continue moving their arms simultaneously with the “Head.” On the 12th measure, 2nd beat: the “Head” makes the 8th step in place by bringing the left foot to a halt beside the right foot. During these 4 measures, the “Legs” and the “Arms” stay in place, and the “Head” moves 7 steps forward plus 1 step in place (diagram 5). 13th, 14th, 15th, and 16th measure: the next 8 steps are used to make adjustments and form the Pentagram. From the previous final position, shown in diagram 5, each one moves as indicated by the arrows to the new position corresponding to the end of each ray of the Pentagram (diagram 6). During this leveling the participants in each couple turn to face the center of the Pentagram and position one behind the other. The arms continue the same movements to the sides and returning to the chest as before. The participants in the “Head” position (3 and 8) keep their place, but turn to face the center of the formed Pentagram always moving to the right. The participant in the front row (3) remains in place, turning only to face the center of the formed Pentagram, while the partner in the back row (8) follows. The remaining pairs (“Arms” and “Legs”) move correspondingly so that each pair is now on an equal distance from the neighboring participants. The final positioning is shown in diagram 7. Sequence II. Exchange of Places Music: Musical theme 2 and 3—16 measures. Movement sequence: With the Pentagram already formed, an exchange of places follows which happens in two stages as illustrated in diagrams 8 and 9. First stage: The inside performer from each pair moves forward in an arc-like movement and takes the place of the outside member of the second couple to the left skipping the first one. At the same time the outside participants move forward two steps, thus taking the emptied space by the inside partner (who has already moved) so that the inside participants from another pair can come into place behind them (diagram 8). This is illustrated by the arrows in diagram 8. The movements of the inside partners are: 1 takes the place of 10 2 takes the place of 8 3 takes the place of 9 4 takes the place of 6 5 takes the place of 7 At the same time the movements of the outside partners are: 6 takes the place of 1 7 takes the place of 2 8 takes the place of 3 9 takes the place of 4 10 takes the place of 5 All this takes 16 steps while the arms of all participants continue to move to the sides and back to the chest. The final position after the movements described above is presented in diagram 9. Second stage: This exchange is repeated with the new inside and outside participants (diagram 9). This takes another 16 steps. In this way the members of the original couples are together again. At the end of these movements the participants are arranged as shown in diagram 10. With the exchange of the couples, now the Pentagram has for the “Head” 2 and 7; for “Arms” 4 and 9, 1 and 6; and for “Legs” 5 and 10, 3 and 8. In other words: the “Head” from the starting position has become the “Right Leg”; the “Right Leg”—the “Left Arm”; the “Left Arm”—the “Right Arm”; the “Right Arm”—the “Left Leg”; and the “Left Leg” has become the “Head.” Sequence III. Folding the Pentagram Music: Musical theme 3—8 measures (16 steps). Movement sequence: 33rd, 34th, 35th, and 36th measures: in 8 steps the participants prepare to resume the parallel line formation. In this part all turn to face the general direction of movement by revolving around each other as illustrated in diagram 11 so that the leading members of each group are again in the front position. The pair in the new “Head” turns to the right and remains in place. The “Arms” (4 and 9, 1 and 6) turn as follow: the “Left Arm” to the left, the “Right Arm” to the right. During this turning the inside participants (4 and 1) turn to the forward direction in place while their partners (9 and 6) move taking position behind them. At the beginning of the 33rd measure the “Legs” (5 and 10, 3 and 8) now facing the general direction start moving forward. In 8 steps (4 measures) they reach and come in line with the two “Arms” (4 and 9, 1 and 6), thus placing themselves between them. At the end of the 36th measure the four couples form two parallel lines. The arms of all participants move continuously to the sides and back to the chest. 37th, 38th, 39th, and 40th measure (8 steps): the “Arms” join the “Legs” and now all four couples move forward and in 8 steps align with the “Head” which waits for them by staying in place. If necessary, the “Left Arm” and “Left Leg” (4 and 9, 5 and The arms of all participants make the same movements. The five couples line up, side by side, in two rows (diagram 12). 10) make smaller steps than the “Right Arm” and “Right Leg” (1 and 6, 3 and 8) in order to be on one line with the “Head.” Sequence IV. March Forward Music: Musical theme 1 is played until Fine—16 measures (32 steps). Movement sequence As in the starting position the body is straight, feet together, arms in front of the chest with palms down, middle fingers touching, and elbows horizontally to the sides. After Sequence III, all participants start marching forward. 41th through 56th measures: at the first beat of the 41th measure, starting with the right foot, all participants march forward following the arcs of the individual circles while making circular movements of the arms as described below. On the 56th measure, 2nd beat: all participants make the last step in place by bringing the left foot to a halt beside the right foot. During these 16 measures, all participants move 31 steps forward, and bring the feet together on the 32nd step: a total of 32 steps (diagram 13). The arms make full circles in front of the face and the body, palms outward. With the first step, the arms make energetic wide circular movements, starting from below, then pass in front of the body, rise up above the head with fingers touching and palms outward. Then arms separate and descend completely to the sides of the body without touching it and resume the circle upward—fluently and without interruption (figure 3). When hands are in a raised position, the right foot steps forward and when hands are down—the left foot steps forward. Fig. 3 The ending position of the pairs after the march forward is the starting position for the next cycle. The final position after the first repletion of the whole cycle is presented in diagram 14. The radial position of each row toward the center should stay constant. The partners on the left, or inner circles, need to make smaller steps so as not to force those on the right, or outside positions, to almost run. The movement of the entire row is determined by the “Head” which is responsible for the correct alignment of the participants. From Sequence I until Sequence III the arms move continuously as described (figures 1 and 2). In Sequence IV they describe circular movements (figure 3). The whole cycle (Sequences I to IV) is repeated five times, during which each pair in turn becomes a “Head,” “Left and Right Leg,” “Left and Right Arm.” This signifies that every human soul passes through the basic experiences related to the Cosmic Man: Love, Wisdom, Truth, Justice, and Virtue. When one moves from the position of the Left Leg toward the position of the “Head,” one is following the Blue Ray of Truth. From the “Head” toward the “Right Leg” one is following the Green Ray of Justice. From the “Right Leg” toward the “Left Arm” one is following the Pink Ray of Love. From the “Left Arm” toward the “Right Arm” one is following the Yellow Ray of Wisdom. From the “Right Arm” to the “Left Leg” one is following the Orange Ray of Virtue. In this way, one receives the corresponding experiences needed to become a whole and complete human being. _________________________ 28 Veliko Tarnovo: the former capital of Bulgaria where the Master held spiritual gatherings during the period of 1909-1925. 29 The lyrics in English are not an exact translation of those in Bulgarian, but carry the spirit in meaning
  9. PART III. THE PENTAGRAM THE PENTAGRAM—SYMBOLS AND MEANING The Pentagram as a figure of sacred geometry, a five-pointed star, dates back to antiquity.The spiritual Teacher Beinsa Duno—Petar Danov gave it in its higher form at the beginning of the 19th century, at the threshold of the approaching New Age of Aquarius, the New Era of Light. At the spiritual gatherings (1910-1922), in the town of Veliko Tarnovo28 Beinsa Duno gradually presented the new image of the Pentagram and explained some of its component symbols. At the gathering in 1911, next to the portrait of Christ, a new drawing was hung—the graphic black and white representation of the Pentagram in its new form.The Master clarified some of the symbols shown on it for the first time. At the spiritual gathering in 1914 Beinsa Duno gave some more detailed explanations about the hidden meaning of the Pentagram and its correct use. In 1922 a new, bigger (180x140 cm) color Pentagram was placed in the prayer room of the building, where the spiritual gatherings in Veliko Tarnovo were taking place. It was an inspired work of art created by the Czech artist Franz Schlambora at the Master’s special request and directions. What is the Pentagram in its spiritual interpretation? It is a symbolic presentation of the Way to living a meaningful life—the Path of the spiritual student. It gives the five Great Principles inscribed inside the five rays of the Pentagram: Love, Wisdom, Truth, Justice, and Virtue. Each Principle has a corresponding color: pink for Love, yellow for Wisdom, blue for Truth, green for Justice, and orange for Virtue. These are expressed in human evolution as the five qualities of perfection which one needs to develop in order to become complete. When we take a close look at the Pentagram we can see that it corresponds to the human body. In fact, the Pentagram resembles a human figure with open arms and legs. Thus positioned—with the central ray pointing upward, the spread arms indicate that the person is moving, in other words, the Pentagram is a symbol of the human being in motion, in evolution. It also indicates the harmonious distribution of all intelligent forces acting in the awakened human being—this is someone who works for the Whole and serves God. The affirmation: In the fulfillment of the Will of God lies the power of the human soul, is inscribed in the circle surrounding the five-pointed star. As a form of sacred geometry, the circle symbolizes favorable Divine conditions for manifestation. Therefore, it is a symbolic presentation of the Divine in which we live; thanks to the Divine we all have life and favorable conditions to develop and achieve perfection. “Immersed in God”—that is the sacred meaning of the circle. If we look closer at the words inscribed inside the Rays of the Pentagram: Love, Wisdom, Truth, Justice, and Virtue, the meaning of Love, Wisdom, and Truth is clear, but what can we say about Justice and Virtue? Justice or Equality has a deeper meaning than its present interpretation in the modern science of law. Justice is manifested by the respect and honor we should have for all that is living in the world: the ox, sheep, spider; the small flies, and the blades of grass—as God lives in all of them, there is a Divine Plan for their future. So, by insulting animals we are violating the Law of Justice. The bounties which God provides are given to all, so they need to be rightly distributed among all living beings and everyone should benefit from them. The third meaning implied in the notion of Justice is that everyone is given a certain budget or a certain credit at one’s birth. As everyone is credited by the Invisible World, society should also provide all necessary conditions for one’s personal development and growth. When this is applied in practice, the Law of Justice is observed. What is the true meaning of Virtue? Love, Wisdom, Truth, Justice, and Virtue, these are all virtues. The word “virtue” is used in both: a broad and narrow sense. In its broad meaning it includes all virtues, moral qualities, and perfections. In the narrow sense virtue means good actions or doing good, and in an even more specific sense it implies a service to God. The numbers 1, 2, 3, 4, and 5, which are also inscribed inside the Pentagram, are numbers of the virtues. Then, there are three Cyrillic letters: В, У, Ж inscribed inside the circle around the Pentagram. They stay for: Великото Училище на Живота (Velikoto Uchilishte na Zhivota) meaning “The Great School of Life.” The Pentagram in fact depicts the Great School of Life in which we are enrolled to study. In the School of Life, we learn from our experiences. Everything that we encounter serves for our learning, advancement, and the development of our qualities, gifts, and virtues. Through this experience, we develop our mind, heart, and will. We learn and receive something from every person we meet because we are all interconnected in Oneness, though every human being is a specific and unique manifestation of God. By communicating with others, we come into contact with the Divine that is at work within each person.We learn not only from our contact with people, but also from our contact with all that exists: flowers, trees, stars, and mountains. Everything that surrounds us has a specific influence and teaches us, developing new aspects of our being. The obstacles and difficulties we encounter in life strengthen our will, make us think rationally and ingeniously in order to find out a way to remove them and go ahead. This is the meaning of the words Velikoto Uchilishte na Zhivota [The Great School of Life]. The Cyrillic letter “В” in the Pentagram can also stand for a Spiritual Leader, “У” for a Teacher and Savior, in other words: the spiritual Leader, Savior, and Teacher of Life. This is Christ who is the Leader of the Universal Brotherhood of Light. For all those who are willing to serve God, the first guideline and rule is written in the surrounding circle of the Pentagram: V izpalnenieto Volyata na Boga e silata na choveshkata dusha [In the fulfillment of the Will of God lies the power of the human soul]. These are extremely powerful words, and if we pronounce them with great concentration and faith, we can experience their extremely uplifting influence. As mentioned before, the circle as a form of sacred geometry presents the favorable conditions in which one is placed when advancing on the Way to Perfection. Human life, as it is described in the Pentagram, is surrounded by this circle. This indicates that with spiritual progress one will have favorable conditions and Providence, the Advanced Beings, and God Himself are going to protect and support that person. Throughout life such a person will always feel the guidance and support of the Invisible World. The Pentagram, as it is given by the Master Beinsa Duno, consists of three parts: the outer circle, the inner part, and the center which, taken together, represent the path of the human soul to perfection. These parts and the meaning of their components will be explained in detail below. THE OUTER CIRCLE OF THE PENTAGRAM The outer circle, in which the Pentagram is placed, represents the world or the School of Life on Earth. When one is still a young soul incarnating to gain some experience in life from now on, this one walks the outer path of the Pentagram. The symbols of the outer circle of initiation—a sword., cup, book, candle, and scepter—are outside the five pointed star. It means that one walks this path before becoming a spiritual student, while still living “in the world.” First Picture—The Sword At the beginning of one’s development one starts with exercising the primitive and egotistic force, making use of it, either rightly or wrongly, and this is symbolized by the sword.The sword presents the path of violence and aggression, the primitive and egotistic force, which serves only the individual or a small group of people, but not all people.A young and inexperienced soul uses this force without thinking about the consequences. The individual has not yet learned the Law of Karma—the Law of Cause and Effect. Second Picture—The Cup However, those who use violence in the world will learn their lesson, sooner or later. It is a Law: Violence begets violence. The so called “bitter cup” symbolizes the suffering that results from causing sufferings to others. The suffering is a method through which the human soul is awakened. Through suffering, one begins to understand that oppression and injustice are better not to be used. It is through suffering that one learns. Perhaps one does not always see the connection between the caused violence and the suffering which follows as a consequence. After passing away, one will clearly see this connection and will probably make a decision to come again to Earth and lead a better, more meaningful life. In this way, one can avoid suffering. Suffering also has another meaning. There is an esoteric Law, according to which suffering can be transformed into Love. All suffering endured by humankind is a preparation for the new human beings to come—the bearers of Love. The Master Beinsa Duno gave the following comparison: when milk is churned, the result is butter. In this case, the butter symbolizes Love. Suffering is a temporary phenomenon in life. The time will come when suffering will disappear because that which is causing it will also disappear one day. Suffering has yet a third meaning: the New Ideas will come from the Sun. Human beings cannot perceive them if their bodies are not refined and prepared for the higher vibrations. This refinement and attunement comes by passing through suffering. There is another Law which states: Suffering always precedes the birth of a New Idea in this stage of the human development. It signifies that the third meaning of suffering represents the labor pains of bringing the new human ideas to life. In the future, when human beings become more refined, suffering will not be necessary any more. That is why Beinsa Duno calls suffering a “Whip in the raised Hand of God.” Third Picture—The Book Through suffering we begin to study the Book of Life so that we can learn the Laws of Life and observe them. However, at this stage of development, we are still at the beginning of our awakening and have only read the first lessons from the Book of Life. Probably one will sometimes feel the connection between the violence employed, and the suffering that comes afterward. And so, by learning in this manner, the person in the third stage of development acquires practical knowledge and becomes wiser. However, this is still the beginning of one’s spiritual awakening, by learning the first lessons given in the Book of Life. Forth Picture—The Candle By reading the Book of Life and studying the language of Nature, one is coming to enlightenment. The light source represents the human mind; this is someone who reasons, who thinks because to think right implies to emanate light. This person is already aware of where to go and what to do. In the Pentagram, this phase of one’s spiritual development is symbolized by the lit candle. It means that a new light has illuminated the human consciousness so that the person may become a lit candle or a light-bearer. Through this light, one begins to see the greatness and beauty of the Divine Plan which leads from darkness to Light, from slavery to Freedom, from imperfection to Perfection, from sinfulness to Purity, and from ignorance to Knowledge. Fifth Picture—The Scepter When one is enlightened from within, this one comes to a scepter symbolizing power. Two is the symbol of power: sword and scepter; but these are two different types of power—the mundane power that kills and takes away; and the spiritual power that gives and resurrects. These two types of power are mutually exclusive. The scepter also indicates attaining a certain level of self-control and mastery over some of the forces and Laws in Nature. While the sword should stay in a horizontal position, the scepter is kept in a vertical position, which symbolizes the striving of the human being toward God. In the Master’s words: “You need to become a king of yourself—a self-master.” The scepter indicates the attainment of a certain degree of self-control. The selfmasters can restrain and transform the manifestations of their lower nature: the self-masters have learned how to control it and rule it. The scepter also has another meaning. In this stage of development, one is learning how to interact with certain powers and forces in Nature and how to make use of them. After passing these five phases of development depicted on the first circle of the Pentagram, the individual completes the external studies in life, most often without a conscious recognition of this. After that, one undergoes, in one or another way, an inner crisis of discontentment and dissatisfaction with oneself. Through this discontent the individual begins to search for the deeper meaning of life. Whoever has gone through the sword, the cup, the Book, the candle, and the scepter has already stepped on the Path of the spiritual student. THE INNER PART OF THE PENTAGRAM After completing the outer circle of Life studies, one can enter the inner part of the Pentagram. So far, the external life has influenced the human being without the active involvement of the human consciousness, but from now on one becomes responsible for one’s evolution. It already means an enrolment in the Divine School. This person will become a spiritual student, in other words, he or she will begin to consciously work on attaining the Divine virtues characterizing perfection. An English writer said the following, “When I see that someone works upon oneself toward perfection, I am filled with reverence. I feel that I am beholding something great. All ephemeral works fade before it.” In the inner circle of the Pentagram, there are again five steps in the development of one’s inner life. Each step is illustrated by a symbol. In the graphic black and white Pentagram, the symbols of the second circle are inscribed in the pentacle itself, whereas in the color Pentagram, which was given later, they are next to the tips of the Rays. The names of the five Divine Principles and virtues are inscribed into each Ray of the Pentagram. First Picture—A Staircase with Broad Steps Leading to a Door When the individual has succeeded to kindle the light of mind and to attain the scepter of wisdom, the first cycle of develop-ment—the worldly one—comes to an end and the second cycle of development—the spiritual one—the Path of the Disciple starts. This marks the beginning of the spiritual trials and exams. At first, the trials are easier so that the student can pass the exams; this is symbolized by a staircase with comfortable steps. The process is illustrated by the tip of Virtue, at the beginning of the Blue Ray of Truth, which leads upward to attaining freedom. The spiritual exams are of various types, similar to those encountered in daily life. Three examples are given below to illustrate this. When you have any kind of problem—big or small ones, or when you encounter obstacles and adversities on your life path and you do not take up to face them, but lose your courage, inner peace, composure, contentment, and joy of life becoming depressed and negative, you have failed your test. Another example for a test is your attitude when you lose something valuable. For example, you have performed scientific investigations for 20 years and have assembled them in a scientific work which is then lost. Without batting an eye, you should continue your daily routine as if nothing has happened. To retain your presence of mind and composure signifies that you have passed this exam. A third example for being tested is when you pass by a person in need, and you feel an impulse to give support, but you disregard it and continue on your way—then, you have failed the exam. During this stage of development, Truth begins to dawn in the human being. What is the significance of this? God is Truth; therefore, the dawning of Truth indicates the awakening of one’s Divine awareness. The spiritual student receives an impulse to follow God’s Path, to observe God’s Laws and to do God’s Will. This is only a glimpse of the dawning of Truth—the disciple will come to know Truth in its fullness only after embracing the ways of Love and Wisdom. Second Picture—The Teacher The second image in the middle circle of the Pentagram is that of a Teacher, whom the student meets. It is depicted at the beginning of the Green Ray of Justice. The Spirit of Christ begins to guide the disciple from within toward gradual inner changes. But this is just the beginning of the manifestation of the Christ Consciousness within the human being. In this phase of development, the spiritual student gradually enters the Path of Justice As mentioned before, Justice is respect and honor for everything that is alive in the world. On the other hand, Justice is the right distribution of the bounties provided by God among all living beings in the world. The third meaning of Justice is that every individual is given a certain credit at birth by the Invisible World. So, society needs to give to all its members according to their needs: each should be given the necessary conditions and rights for their proper development and well being. If this is followed, then the Law of Justice is observed in this society or nation. At this stage of development, the disciple is learning to live according to the Law of Justice. In the near future, one will make the first steps in this direction, and will gradually come to know the depth and the true meaning of Justice as a part of the one’s progress. Third Picture—The Steep, Stony Path Leading to a Narrow Door In this phase of development, the spiritual student begins to encounter more difficult and serious trials. This is indicated in the Pentagram by the steep and stony pathway, and the narrow door at the end. The steep path to the narrow door means renunciation or rejection of those worldly things which presented temptations for the disciple before that stage. After passing the path of renunciation, the student takes the Path of Love. Here the words of Christ are valid: “Strive to enter through the narrow gate, for many, I say to you, will seek to enter and will not be able.”29 Here are a few examples of those more difficult tests to be taken: One important task for the disciple is to have Love for one’s adversary. When someone has caused you harm intentionally, you should not become embittered and offended, but you should forgive that person and begin to love and bless him or her. The Master said that Love for your enemy is one of the most difficult tasks to be solved in life. There is a Law which states: True forgiveness exists when you apply Love toward the person you forgive. As the Master put it: Who is great? Those who have Love for God. Another example for a difficult test is the thirst for power, fame, and wealth. If someone, in striving to acquire them, becomes unfaithful to one’s belief system and relationship with God, this one has failed the spiritual test at that level. A third example is when a great misfortune befalls you such as a serious illness or another hardship. In such case, do not lose faith and become discouraged, but rather preserve your peace and joy, strengthening your faith and prayers and believing that everything is for good and will be transformed into good. This is the trial of Job. Every spiritual student will inevitably face the trial of Job on the path of ascension. This is a required test for someone to receive initiation. The trial of Job is the greatest one in this phase of spiritual development. One of the Master’s followers asked him, “Is not our suffering similar to the trial of Job?” The Master replied, “No, your suffering is only that of an actor who is playing a role on the stage.” In the ancient esoteric schools, the disciples were required to pass through various trials purposely created by their Teachers. Today, when life is so complicated and many-faceted, there is not really a need of artificially created trials—life itself presents them to all. After passing through the trials, the disciple has been purified and prepared to embrace Love. Immersed in Love, the spiritual student comprehends that all past life was a preparation for entering the True Life of Love. Forth Picture—The Eye When Divine Love has been developed to a certain extent in the spiritual student, it brings Wisdom. The Eye symbolizes Wisdom. It is the Divine Eye, the place of the Divine Spirit, “...that will teach you how to understand the Divine Truths.” This is the symbol of the inner knowledge given only to the people of Love because they will not abuse it or misuse it. The disciple now has a deeper understanding of things—a more profound outlook on life, and has received Divine Wisdom within. In the outer circle, one receives only superficial knowledge, but in the inner circle one enters the Realm of Divine Wisdom, depicted by the Yellow Ray. The portals to the Temple of Wisdom are open to the people of Love. These gates open only to those whom the keys of Higher Knowledge—the Knowledge of the Great Divine Science can be entrusted. Why? It is because they will not misuse this Knowledge for personal purposes, but will use it to serve God and others. If this Knowledge is entrusted to someone who has not passed through Love, that person could misuse this sacred knowledge and bring great misfortune not only upon oneself, but upon all others. Fifth Picture—The Tree of Life When Love and Wisdom are attained, the Tree of Life begins to blossom. The life of the spiritual student is bearing fruit—virtue is manifested in the mystical sense of the word. In other words, the individual comes to the realization of the purpose of life—to the understanding that the meaning of life is in service to God and others, by accomplishing good deeds. Virtue is inscribed in the Orange Ray of the Pentagram as the fifth quality which the disciple develops after Love, Justice, Truth, and Wisdom. The greatest good that one can achieve is to serve God. Therefore, at this stage of life, the disciple is already enlightened and comes to know that the only thing which can give meaning to life is the fulfillment of God’s Will in service to the Lord. The Master says, “To act according to Love is already serving God. When you manifest Love, you serve God.” The highest form of such service is to show others the way to God, to assist in the awakening of their consciousness so that they may come to know God and begin to do the inner work by themselves. After passing through the five Rays of the Pentagram and deeply instilling those virtues in their hearts, the spiritual students perceive the words of the Master given at the end of The Testament of the Color Rays of Light: “Love the perfect way of Truth and Life. “Make Good the foundation of your home, Justice your measure, Love an adornment, Wisdom your shield, and Truth your light. “Only then will you come to know Me, and I shall reveal Myself to you.” The second circle of development—the Path of Dawn, ends with this. THE CENTER OF THE PENTAGRAM After passing through both the outer and inner circle of the Pentagram, the disciple enters the center, called also Sanctuary of the Pentagram. This is the starting point of the Path toward Perfection, Eternal Life, and Immortality. This is the starting point of the Path passing through total surrender and resulting in complete devotion to God’s Work and service to humankind. In this phase of development, the disciple takes the most difficult and extreme tests. Here is the Divine Center where one merges with God, yet that one still maintains one’s identity and uniqueness in the process of integration in which the human soul becomes one with God. In the center of the Pentagram we see two snakes as well as a straight line, a circle, a cross, and a half-circle. The two snakes show that human beings are struggling with their lower nature, which needs to be transformed, and the ego-based life should be replaced by Love and sacrifice. Here the spiritual student undergoes the greatest sufferings and goes through the most difficult test—the trial of Golgotha. When the higher nature is victorious in the human being, such person defeats the dark side within oneself and passes through the cross. The cross implies full self-renunciation. As a result, the human being becomes one with the Divine and completes one’s development. On this path to Perfection and Divinity, the disciples, as mentioned before, pass through the greatest suffering. They are left all alone; as if nobody takes care of them and they feel totally abandoned. It feels like everything has gone wrong and their aspirations and intents have vanished: all their hopes now seem to be in vain as if everything was lost. Great is the darkness around them; they pass through a dark tunnel. At this moment, they might feel very lonely, but in fact, many Light Beings are watching over them. They are anxious for them not to fail the most arduous of all tests. If, at that moment, they become discouraged and desperate, they have failed the test. But if, at this crowning moment, they realize that, in spite of the separation they are experiencing now, there is One Who has always loved them and Who is always with them, even now, and that is God—then they have passed the trial. At this moment they realize that one’s only support is God. If they achieve this revelation, they enter into the New Life of bliss, joy, light, and freedom. They become Immortal and finish the human phase of their evolution. This is the trial that leads to Ascension. All these trials, through which the disciples pass, enhance their progress, that is why they are needed. Through them they develop and improve their mind and heart, and strengthen their will power. On the other hand, these trials, which are accomplished through suffering, purify and transform the human lower nature and dark side. All worldly thoughts, feelings, and impulses burn in the fire of suffering through which they pass. These lower ego-based manifestations were obstacles to the fulfillment of the Divine. Now the Divine, the Higher Nature of the human being can be revealed and when the human soul becomes one with the Divine, it fully completes its development. The Eternal Day has come at the end. That is why we say that the Pentagram shows the Path of evolution of the human soul or the Great School of Life through which one needs to pass in order to become perfect. When the awakened souls have progressed in the Great School of Life and have passed through all trials, which are presented in the Pentagram, the affirmation: “In the fulfillment of the Will of God lies the power of the human soul,” becomes their guiding star. This is the final goal, the end result of the entire path of spiritual development, which has been traveled. This is the wisdom that was attained from the entire life journey. This is in fact, the final result, and the crowning achievement of the human evolution. Note: This chapter is a compilation of excerpts from references (15-20).
  10. DESCRIPTION OF THE MOVEMENTS OF THE SUN RAYS The participants are arranged in couples, which form ideally 12 rays, facing a common center. There are six pairs in each radius of the rays. The distance in a couple is approximately two steps (an arm length), and between couples, it is approximately four steps (two extended arms length). A circle of couples is formed around the perimeter of the rays. The distance between the rays and the outer circle is about four extended arms (approximately a few meters) in order to allow free and unobstructed movements of the couples in the rays and in the outside circle (diagram 1). “The participants in the rays are turned to face the center, while those of the outer circle—with their left shoulder toward the center. While advancing, the rays move toward the center; while returning—in the opposite direction. The movements, forward and back again, of the couples in the outer circle follow the circumference. “The movement always begins on the right foot. “The participants in the rays are arranged according to their height, with the shorter in the first front rows and the taller at the back. When the couple is a man and a woman, the woman takes the left position similar to the one at the beginning of the Paneurhythmy. If the participants are limited in number (not enough for the six couples for 12 rays), then there can be fewer couples, even just one, in the rays. In such a case, the outer circle also can have at least one pair corresponding to each ray. When the exercises are performed with live music, the singing begins from the musical piece 7—the meditation; whereas without instruments, the singing begins from the very beginning.” (5, 7, 11, 13) “The text of the song is: Zora se e chudna zazorjava [A wondrous dawn is coming]. Dawn is always svetla (bright), but seldom wondrous. The Master gave the first words of the ‘Sun Rays’ after a lecture and afterward I received inspiration for the rest of the lyrics... “For movement IV, Figure 1, Vessela Nestorova explains that the right foot returns to its original place during the circling. There is no forward movement with the right foot: ‘There is no forward movement of the couples in the rays before the meditation and the song Ti si me mamo. There is no moving forward to the center— everyone remains in their place.’ “During the meditation, the hands are as follows: the outside hands are extended high above the head to form a natural arc, while the inside hands form an undercurve. “During the singing of the words Kazhi mi sladki dumi dve, the arms are forming a cupola: the hands up to the wrists are higher and the elbows stay close to the body. “With Tuy e ray, there are no sharp movements. One makes five wave-like movements. There is no fluttering of the hands at the end of the movements.” (38) MOVEMENT I Starting position Body straight, right foot back, arms parallel with fingers straight are placed by the right side slightly downward (figure 1). Sequence I. Advancing Music: Musical section 1 is played once. Movement sequence 1st and 2nd measures: step forward with the right foot. Parallel arms and hands swing up graciously at an angle of 45o to the left finishing with a light clap. At the moment of clapping (on the 2nd measure, 1st beat) the right foot steps forward and the left foot is lifted in place (figure 2). 3rd measure: arms and hands, still parallel, move down in an arc to the left side at an angle of 45o. At the moment of their lowest position, the left foot steps back on its place (figure 3). The whole body swings gently backward. The right foot lifts and bends at the knee, toes pointing toward the ground. 4th and 5th measures: step with the right foot. Arms and hands are thrown forward. In their movement forward, at the moment when the hands pass in front of the chest, the left foot moves and steps forward; the right foot is raised in place. Simultaneously the parallel hands move forward and up, slightly to the right, to an angle of 45o, palms down and forward, no clapping (figure 4). 6 th measure: in an arc-like movement the parallel arms swing down to the right side of the body as in the starting position. These movements are repeated until the end of the musical section 1, which includes three times to the left with a clap and two times to the right without clapping. At the last beat, the right foot remains forward, the hands are placed on the hips and the weight of the body is shifted backward onto the left foot. Sequence II. Returning Music: Musical section 1 is played once. Movement sequence 1st measure: hands are gently placed on the hips and remain there until the end of the musical section. The right foot traces out a semi-circle and is positioned on the 3rd beat behind the left (figure 5). 2nd measure: the left foot makes semicircle and is positioned on the 3rd beat behind the right foot. These movements continue until the end of the music. At each step the body makes a slight bouncing like springing. Each semi-circle is performed in one measure, altogether 15 arc-like steps backward. MOVEMENT II Starting position Hands continue to be placed on the hips. The weight of the body is on the left foot. Sequence I. Advancing Music: Musical section 2-33 measures (16 measures played twice and 1 measure musical pause at the end). Movement sequence 1st measures: the right foot, which was left behind in the last sequence, moves in a semi-circle in front of the left foot, slightly to its left side and touches the ground with the toes (figure 6) 2nd measure: again in a semi-circular movement the right foot returns behind the left foot. The weight of the body remains on the left foot throughout the movements. 3rd and 4th measures: the movements of the right foot are repeated. 5 th measure: the right foot steps forward while the left foot is lifted from the ground. The weight of the body is now on the right foot. 6th to 10th measures: repeat the movements of the 1st to 5th, but with the left foot. Sequence I is repeated until the end of the musical section 2: four times with the right foot and three times with the left. The last, the fourth movement of the right foot is incomplete: it makes one semi-circle forward (31st measure), one backward (32nd measure), one forward (33rd measure) and then immediately starts Sequence II—Returning. Sequence II. Returning Music: Musical section 3 is played once (20 measures). Movement sequence The returning is as described in Sequence II of Movement I. One makes 20 steps altogether backward. At the last measure the left foot remains behind. MOVEMENT III Starting position Hands continue to be placed on the hips. Sequence I. Advancing Music: Musical section 4 is played twice with all the repetitions, total of 18 measures. Movement sequence 1st, 2nd, and 3rd measures: the weight of the body is on the left foot. The right foot is brought forward: slightly bent at the knee, with toes pointing downward, while the left springs lightly and rhythmically (figure 7). During this springing motion the right foot touches the ground with its toes twice and the third time steps a little forward and receives the weight of the body. 4th, 5th, and 6th measures: repeat the same movements of the 1st, 2nd, and 3rd measures, but with reversed feet. This is repeated 6 times with the right foot and 6 times with the left foot. At the last measure the right foot remains behind, but quickly makes a semi-circle forward, ready to assume the returning. Sequence II. Returning Music: Musical section 5 is played once (13 measures). Movement sequence Returning is performed as described in Sequence II of Movement I. Thirteen steps backward are taken. Then the right foot is placed by the left: participants are ready to start the next movement. MOVEMENT IV Starting position Hands continue to be placed on the hips, feet together. Sequence I. Single Circling Music: The first part of the musical section 6 is played (10 measures). Movement sequence 1. With the first measure until the end of the music, the left partner from each couple makes a clockwise circle around the right partner in 10 rhythmic springing movements, starting with the right foot. The steps are graceful, with a slightly bent knee. One steps gently on the toes with a slight springing of the body. The circle is traced out in such a way that the left partner turns to the right, passing in front (figure 8), then turns behind the other, and after that returns to his or her starting position as presented for two couples in diagram 2. 2. Meanwhile the right partner remains in place. On the 1st, 2nd, 3rd, 4 th, and 5th measures: the weight of the body is on the left foot. The right foot is extended forward with a knee slightly bent, while the left one springs lightly and rhythmically. During this springing motion the right foot touches the ground lightly in front and taps four times with the toes, and on the fifth one it steps back27 on the ground instead, returning to the starting position. On the 6th, 7th, 8th, 9th, and 10th measures: the weight of the body shifts onto the right foot. The left foot is extended forward with a knee slightly bent, while the right one springs lightly and rhythmically. During this springing motion the left foot touches the ground lightly in front and taps four times with the toes, and on the fifth one returns to the starting position. Sequence II. Performance in Place Music: The second part of musical section 6 is played (8 measures). Movement sequence 11th to 14th measure: both partners extend the right leg forward, slightly bent at the knee, while the left one springs lightly and rhythmically. As a result of this springing motion the right foot touches the ground and taps three times with the toes, and on the fourth one it steps back on the ground, returning to the left. 15th to 18th measure: the left leg is lifted, slightly bent at the knee, (but not extended forward), while the right one springs lightly and rhythmically. As a result of this springing motion the left foot taps three times the ground close to the right. On the fourth measure the left foot steps on the ground to resume its starting position. MOVEMENT V Starting position Hands on the hips, feet together. Sequence I. Single Circling Music: The first part of the musical section 6 is played (10 measures). Movement sequence The right partner from each couple makes similar movements around the left as described in Sequence I of the previous movement (Movement IV). That partner starts tracing out a counterclockwise circle around the left one moving first in front, then behind the other partner, and afterward returns back to his or hers starting position—in 10 well-measured steps (diagram 3 for two couples). While circling, one steps lightly on toes and the body springs slightly (figure 9). Meanwhile the left partner remains in place and makes the same movements as described for the right partner in Sequence I of Movement IV. Sequence II. Performance in Place Music: The second part of musical section 6 is played (8 measures). Movement sequence Both partners make the same rhythmic tapping as described in Sequence II of Movement IV. MOVEMENT VI Starting position Hands on the hips, feet together. Sequence I. Double Circling Music: The first part of musical section 6 is played (10 measures). Movement sequence In ten measures with ten steps, both the right and the left partners of each couple circle simultaneously in opposite directions (figure 10). Each one of them moves in the same way as in their single circling, but with the following rule: when both partners are moving in the front part of the circle, the right one traces out the external semi-circle and, while at the back— the left one traces out the external semi-circle (diagram 4 for two couples). In other words, the centers of the circles they describe individually are now shifted lengthwise. The center of the right partner is shifted to the front, and the left partner’s center is shifted to the back, thus allowing space for the partners to pass each other when they meet in front and on the back before returning to their original places. Fig. 10 MOVEMENT VII Sequence II. Performance in Place Music: The second part of musical section 6 is played (8 measures). Movement sequence All make the same rhythmical tapping as in Sequence II of Movement IV. Note: Movements IV, V, and VI are repeated once more. Music: Musical section 7. Movement sequence The participants come close to each other and take hands, slightly turned toward the center. The inner hands (the left hand of the right partner and the right hand of the left one) are raised high above the heads and the outside hands are held low down so that they form a lovely wreath with the right palms on top (figures 11 and 12). In this position all sing the lyrics of musical section 7. Fig. 12 MOVEMENT VIII Music: Musical section 8 is played—13 measures repeated twice. Movement sequence The partners release their hands. The couples in the 12 radial rays turn with the whole body toward the center and those in the outside circle are with the left shoulder toward the center. The hands with elbows bent are placed just above and in front of the chest. At the beginning of each of the 26 measures, the hands lightly clap with the right hand more active than the left. After each clap the hands open slightly and are raised a little higher. In this movement the principle of liberation is expressed. At the same time everyone sings musical section 8: Ray, ray, ray [Paradise, paradise, paradise] and so on (figures 13 and 14). Fig. 14 MOVEMENT IX Sequence I Music: The first part of musical section 9 is played twice—total of 10 measures. Movement sequence The words: Kazhi mi, kazhi mi, kazhi mi sladki dumi dve [Tell me, tell me two sweet words] are sung twice. 1. Both hands are placed in front of the chest, one over the other, palms turned downward and with the right palm on top. At the same time one sings the word: Kazhi (figures 15 and 16). 2. When singing the word mi the hands open from the elbows in an arc-like movement as the opening of a flower, each one tracing an arc slightly more than 90o. This movement expresses blossoming (figure 17 and 18). The same movements are repeated to the end of the musical section, but the hands alternate positions: first the right hand is on the top, then the left, again the right, and so on. The hands are one over the other with every odd number word and are open at the even number word of the lyrics. Only at the last word dve-e one does both movements: placing the right hand over the left followed by opening of both hands. Sequence II Music: The second part of musical section 9 is played—8 measures. Movement sequence All sing the words: Tvoyte dumi dve, sladki dumi dve [Your two words, sweet two words] twice. Both hands are placed one over the other with palms turned down with the right palm on top. In this position one sings: Tvoyte dumi dve. Then the hands open and the words sladki dumi dve are sung. All this is repeated twice. At the repetition (from the 5 th measure) the left hand is over the right one. MOVEMENT X Music: Musical section 10 (5 measures) is played twice. Movement sequence All sing the words: Tuy e ray [This is paradise] three times and once the words Tuy e ray, ray. On the 1st measure, to assure enough distance for the movements, the partners take a step to the sides and open their arms horizontally outward at shoulder height, palms down. The arms make 5 wave-like movements imitating flying (figures 19 and 20). When one sings tuy, the hands move slightly downward and with ray the hands move upward except for the fifth time when they move down and up. The song and the five wave-like movements are repeated once more. Fig. 20 Note: The description of the exercises is not enough to give a complete and detailed idea of the movements involved as they are by nature uninterrupted and flowing from one to another. Therefore, it is advisable for those who want to learn the exercises to first observe and practice, and then this description will be truly helpful. _____________________ 27 The description underlies that there is no moving forward at the end when the foot comes down to the ground. The “Sun Rays” in the Rila Mountains, Bulgaria
  11. PART II. THE SUN RAYS PRINCIPLES OF THE SUN RAYS When the first spring flowers open their buds and the songs of the first migratory birds bring us a greeting from the warm places in the south, our hearts begin to fill with joy. These early signs herald the coming of the wondrous spring. This is a great celebration of life! Then all life shows its splendor and magnificence and generously offers its hidden treasures to all. But is not humankind going through a similar process? There is a similar correspondence in other areas of life as well. Many signs confirm that a Cosmic Spring is coming. Today a new Wave is entering the world. Regardless of the thunder of current events (World War II), awakened souls sense with joy the first rays of a new coming. The exercises described below are aptly named the “Sun Rays.” They herald the new day that is coming with gentle steps; they talk to us in their own language about its beauty. Is it possible to express in one word the Greatness which is now being born within our souls? Love is the new which is now coming into the world! Centuries before the coming of Christ, Love’s gentle Light began to illuminate human souls. First as a small spark, it gradually ignites within the human soul becoming the bright flame that will illuminate the world. The Wave of Love is already working on Earth and it is unconquerable! It is the only force in the world that melts all things, overcomes all obstacles, and conquers all difficulties. It is the only power that is ever-victorious. Now that phase in human history has come, in which according to the Laws of development, Love blossoms within the human soul. Human consciousness is awakening to a new revelation, a new insight into the depths of Creation that it may perceive the Core of Life: the Revelation that all is Love! Love has created all things in life; we are immersed in it. It comes from the stars, from every ray of the Sun, and from every fruit. We, too, should embrace Love voluntarily, outwardly as well as inwardly. It is the only key, the only solution to all problems: personal, familial, social, national, and universal. The new understanding which is now being born within souls is: all that is done without Love is not real—it bears no fruit. Love is like a precious stone which has been buried deep within the Earth’s womb for many years under great pressure and tension. In the same way that Love has withstood them, it now emerges to lead us toward freedom and expansiveness. It is the new that will save the world from all contradictions, suffering, and disappointments. Love will teach humans something new. For thousands of years, everyone has served only themselves; but from now on, humankind will learn how to serve the One Great Intelligence in the world. It is this great idea about the emergence of a wonderful new world on Earth which forms the foundation of these exercises and with which the music, movements, and lyrics are imbued. In other words, the beautiful process, which is happening now in the collective soul of humankind—a process of awakening, enlightenment, and liberation finds its external expression and manifestation in these exercises. This idea is like a unifying thread running through them from beginning to end. *** Movement is an expression of life. Water preserves its freshness only while in motion. Only then is it useful. If it stays in one place, it cannot do any useful work. Everything in Nature moves: the movement of the celestial bodies, the clouds, the lightning, the blowing of the wind, and the flow of the rivers. The only valuable movements are those taken from Nature. Movements that do not come from Nature are not harmonious. They are the opposite: they are harmful. Sometimes one makes unnatural movements or takes unnatural postures bringing one into contact with inferior currents. People are suffering because of unnatural movements. Beautiful, natural movements give meaning to life, infusing energy, and liberating us from limitations. Each type of movement is connected with certain forces in Nature and awakens a person to action and creativity. All movements are a specific language and communication. There are movements for each virtue, for each psychological state. For example, when someone reaches out to another person with good will, how can that be expressed in a movement? Specific forms of expression exist for compassion and so on. Every idea, every suffering or joy has a specific form of movement. The movements in the exercise the “Sun Rays” are taken from Nature. They contain within them the Rhythm of the Sun in a pure original form. This Rhythm is embedded within the music and the movements. These exercises have been taken from the temple of the initiates; they have been brought down to us from the higher realms of Nature. *** The movements in these exercises should not be sharp or jerky; they should be gentle and graceful, with beautiful lines. One should step first on the toes, and then on the heels. If one steps first on the heels, a compression of the spine occurs; and as a result, the steps are rougher, mechanical, and agitated. Stepping on the toes first activates the thought process; it connects us with the finer energy of the soul. When performing these exercises, the whole body should participate in each movement. With each movement all the cells need to be put into motion, and each part of the body needs to move within the energy field in which it is located. When every thought, every idea is able to find external expression in a specific movement, then this movement has a powerful influence in the world. That is why these exercises should be performed with complete concentration, with a vigilant consciousness. When one performs them, one should not think about trivial and mundane things: about clothes, shoes, and so on. When singing during these exercises, the energy needs to descend from the central brain to the solar plexus, and from there, return to the larynx. This means that while singing, the energy should pass first through the realms of Love, thereby acquiring life and the miraculous power to transform and heal, before it then passes through the larynx. In other words: when performing these exercises, one needs to dwell within one’s consciousness in the sublime world of Love. *** The participants are arranged in pairs and form two groups. One group arranges themselves in 12 rays facing the center, and the other group forms the outside circle around the rays. First, the couples in the rays move along the radii, and the outside participants follow the circle around the circumference. After that, the left partner starts circling around the right who remains in place, then the partner on the right circles around the left, and at the end, both partners circle simultaneously in opposite directions. Then each couple holds hands and sings the words: Ti si me, Mamo, chovek krasiv rodila [You have given birth to me, Mother, as a beautiful human being] and so on, followed by clapping. They then make movements similar to blooming and finally to flying. Additional explanation about each one of these movements is given below. The twelve rays represent twelve gates through which life enters into us. These are the 12 gates of life as expressed by the 12 signs of the zodiac. In “Revelation,” Chapter 21:12, there is a reference to the 12 gates. There are two currents of energy, which exist within Nature: one that flows from the Divine Wellspring of Life outward, and another that brings the energy back to the center. The first current is represented by the movement of the twelve rays toward the center. They go toward the center in order to receive the Divine Forces, and then return in order to infuse them into the outer circle, which is set into motion. The outside circle is set into motion by the forces received through the twelve rays from the Divine Center, from the One Infinite Intelligence. This process has its reflection—its analogy—in each area of life. For example, the human body has two currents: arterial and venous. The first current moves from the center to the periphery carrying pure blood; and the second—from the periphery to the center so that the venous blood may be purified and again enter into the circle of life. This cosmic process has its reflection in the Solar system. The Earth is orbiting the Sun. In this case, the Earth’s orbit represents the outside circle. Here the movements of the 12 rays signify the electromagnetic currents from the Sun to the Earth, and vise versa. The first current—from the Sun to the Earth—can be called “arterial.” It brings electromagnetic solar energies. The second can be called “venous”—it carries electromagnetic energies which, on the Earth, have lost their primordial rhythm. They pass through the center of the Earth and return to the Sun in order to regain their original rhythm. It is obvious that the movements of the 12 rays toward the center and back express the global cosmic process which occurs within the least and the great, within the individual and the collective, within the parts as well as the whole. It takes place within every organism, within the collective humankind, within the Solar system, and within the whole of Nature. This process supports the Wheel of Life—it is the great Rhythm of Life. Clapping with the right hand over the left as the participants first advance toward the center signifies the transmission of the positive energy of the right hand to the negative energy of the left hand. In this way, both hands are brought into attun-ement, and only in this way, can we step forward. This attunement is also expressed by the movements of the arms to the right without clapping, as if trying to fly. In other words: until we balance our energies, we cannot fly and cannot move forward. The action of returning takes place through the semi-circular movements of the feet that are made in sweeping arcs backward. This denotes that what has been taken from the center is now being transmitted to the outside circle. The lines that the feet circumscribe while approaching the center for the second time represent the magnetic forces: the forces of the heart. The movements of the feet during the third advance toward the center express the balancing of the electromagnetic forces; they express the will. *** As a result of the eternal cosmic process, humankind moves forward: from unstructured or unorganized life toward the structured or organized life. The next movements of the “Sun Rays” represent the historical path of humankind moving toward enlightenment. The movements 4, 5, and 6—the single and the double circling of the partners—represent that phase in the history of humankind when it exists within a closed circle of dense matter, and there is no way out. If we follow the history of human development, we will see how in the past human consciousness gradually descends into matter, loses its spiritual values, and becomes a material culture—even conscious awareness about the reality of the sublime realms of spirit is lost. In this phase humankind has been predominantly working with the material forces and laws. The forces of the spirit are limited and humankind exists within a closed circle. This is represented by the circling movements. The circling is individual and collective, in other words, humankind exists within a closed circle, in the individual life as well as in the collective. Yet the moment comes for the liberation from the limitation of the closed circle. The circling stops. The participants come to hold hands and sing the song: Ti si me, Mamo, chovek krasiv rodila. This process, through which humankind is passing, is to some extent, expressed in Bulgarian folk music. Folk music, in general, expresses the path of the nation’s soul. The path, which the soul of the Bulgarian nation treads, is expressed within the Bulgarian folk music. What is its special quality? It is the longing for something lost. In some songs the Bulgarian expresses his sadness about something lost; he exists within a closed circle. Sometimes he comes to moments of illumination and a spark of hope for liberation shines within him. This can be felt within the music. But afterward, the motif of sadness for something lost returns. This process is common to all humankind. The “Sun Rays” can also be defined as: the path of humankind from the closed circle toward Freedom. When we are troubled within, we exist within the old. We move around and around in a circle, and when we come to the same old place, we ask, “Is there no way out?” When one exists within the closed circle, one is like a horse that thrashes and flails. But when one finds a way out, one rejoices. Leaving the closed circle is the awakening of the human soul. It is liberation. Now is the time when this process of awakening is in store for the whole of humankind. The awakened human beings have come to know their essence, purpose in life, mission, and work in the world. They leave the world of torment, limitations, and tears; enter the world of music; and begin to sing with joy: Ti si me, Mamo, chovek krasiv rodila, umen da stana, dobre da mislya, dobre da lyubya. Tuy zhivota e na raya. [You have given birth to me, Mother, as a beautiful human being, that I may become wise, know how to think right and love well, for this is the Life of Paradise]. This is the great day for which the human soul has been longing and waiting throughout the centuries. This is the solemn tone expressed in Beethoven’s ninth symphony, in which after a long painful struggle of much suffering and disappointment, a light enters within and a gleam of understanding descends regarding one’s purpose in life. The “Sun Rays” exercise represents the great drama along the path of the individual and humankind. These rhythmic exercises possess the power to move this process forward and help in the transition from the realm of the closed circle to the joy of liberation. This is the moment when one breaks away from the chains of the closed circle and enters into the unlimited world of Liberation and Freedom, and when the first ray of Love emerges and shines within. After many long struggles from within and without, the solemn song of liberation from the chains of the past begins to sound. This is expressed by the words of the song: Ti si me, Mamo, chovek krasiv rodila. The chains have fallen away forever. One perceives life in a completely different way. Imagine a person who is set free after many years in a prison. With what joy does he appreciate the smallest blade of grass! How each ray of the Sun, every puff of the wind, and every glimpse of the stars are a source of great joy for him! Or imagine a seed buried in the cold wet ground, pressed into the darkness by the layers of soil. And yet, the forces inside the seed are powerful. They overcome all obstacles and the new shoot sprouts and begins to reach upward toward the Sun, vastness, and freedom. Something similar takes place when the Ray of Love shines for the first time within the human soul. This is like the emergence from a long, dark tunnel into a smiling, sunny, and full of flowers meadow. The song speaks about the Mother. It refers to the great Universal Mother—Intelligent Nature—from which the human soul has emerged. After finishing School, the soul comes to its Mother with fruit collected from its study and is ready to serve. The clapping, which follows, is an expression of the joy of entering into the New World that is coming now to Earth. This is our return to Paradise. And Life within Paradise is this: to dwell in Love! Positioning the hands one over the other represents the balancing of the two currents: the warm and the cold, the magnetic and electric. The lower part of the hand signifies the warm current—the heart; whereas the upper part—the cold current of the mind. After bringing these two currents into attunement, the hands open like a flower to the sides. This signifies the readiness to receive. The soul is blooming and receives the energies necessary for its uplifting, similar to the process of the opening of a flower bud so that it may receive the rays of the Sun. After that, the arms make movements similar to flying. This represents the path of light and the ripening of the fruit. One enters into the path of all opportunities for accomplishments, free of all limitations. All this is symbolized by flying—leaving the life of shadows and entering into the life of the Great Reality. *** With each right thought, emotion, or movement, one needs to gain something, to achieve something. Only that which brings gain is valuable. The criterion for the rightness, beauty, and harmony of a movement is the joy one feels when performing it. Everyone who does these exercises feels joy, refreshment, and uplifting—physi-cally and spiritually. These exercises have a healing and healthful effect for two reasons: 1. They awaken the dormant forces of the human organism. 2. They connect us with the living forces of Nature. Through these movements, we come into contact and harmony with the Laws of Nature in order that she can give us what we need, and that we can give back to her what she needs. These exercises revive and rejuvenate. They heal not only disease, but also all physical and mental imbalances. Through them, the human body as a whole vibrates musically—and there is no disease or poor health in the musical world. Therefore, through these exercises, we leave the world of disturbance, confusion, disappointment, discontent, worry, and anxiety and enter into the world of harmony. Those who perform the exercises consciously for a year will be healthy; they will free themselves or will be prevented from many diseases through raising the vital forces of the organism. People today suffer from atrophy of the small muscles of the body, due to lack of use; and this disrupts the blood circulation. These exercises have as a goal, among others, to exercise all the muscles of the body, not only through external movements, but through the vibration of the music as well. This music brings into motion the physical matter of the body, and then the electromagnetic energies are able to flow freely through the solar plexus and throughout the whole body. This heals and rejuvenates. In the future, a special healing music will exist for the various diseases—a specific music for each one of them. There is a Law of receptivity in respect to waves of a specific length and frequency of vibration. If we attune our “antennae” to certain wavelengths, it will receive them; otherwise, it will be indifferent. These exercises bring the organism and the consciousness into a condition of receptivity to the sublime solar energies necessary for the uplifting of the whole of humankind. Through these exercises, we come into contact with the Divine Intelligence, which exists in the world, and thus receive precious gifts. One enters into a higher realm. Through these exercises an exchange with the Advanced Beings takes place. They unite with us, and are then a part of us, and we—a part of them. These exercises liberate us from all chains, from all deep-rooted ideas of the past, and we enter into the world of Truth where we attain Freedom. They awaken the endowments hidden within the human soul that are awaiting development. These exercises bring peace on Earth! Nature is full of bounties which remain unused because people do not know the right methods. And yet, with all these bounties of Nature, Earth is a valley of tears! This is due to the unwise methods which people use. These exercises are a preparation of the body and the soul for a New Culture. These exercises need to be performed, starting on the 22nd of March, in every settlement, in every town, and village. They will contribute to the introduction of a new element into humankind. They will be like a ray of light in the daily life. They will introduce a great uplifting into the material life of society. They will awaken the powerful forces of progress. It is advisable for all those who desire the well-being of a nation to introduce these exercises into schools as well as adult community. All this is for the benefit of society. Introduction of the exercises into the schools and among adults will bring about great welfare and prosperity: a healthy and conscious generation which is ready to do the Work. (11:11-18)
  12. The paneurhythmy exercise “The Blessing” in the Rila Mountains
  13. 28. The Blessing [Promisal] “Bring the hands together over the head and move them downward. This movement expresses that we should freely accept God’s Blessings in all their abundance. 28 As the hands move upward to come together above the head, we come in contact with the energy of the Sublime World which we pull down to the physical world. When the hands reach the physical world, they separate. This means that we have polarity in the physical world. When we are in the physical world we are further from that Reality which underlies the Whole of Creation. “This exercise can also be referred to as a ‘method for making contact with the World of Oneness.”’ (12:83) “The exercise I gave you for invoking the Divine is of major importance. It is truly powerful as long as your thoughts and feelings participate. This exercise needs to be performed with sacred anticipation and then the Divine Blessing will embrace you. And know, that the Beings from the Invisible World are observing you, they want to see how you will perform it.(3:376) “Prayer should include within itself the qualities of Love, Wisdom, Truth, Justice, Virtue, and Compassion—as well as many other virtues... “Prayer is the most powerful act in a person’s life. It brings human thought, human feelings, and human will into one. Such prayer is powerful—through it, miracles come to pass. The human soul is nourished by prayer and devotional singing.” (43:8, 12) “Through prayer, we acquire energy from the Divine World. The Law of Prayer is similar to the Law of Nourishment. When deprived of food, one feels that something is lacking. When the soul is deprived of prayer, a need is also felt. Prayer is the inner necessity of the soul.” (31:99) Description Starting position The participants in couples are facing the center. Body straight, feet together, arms by the sides, mind concentrated. Movement sequence While pronouncing the invocation Da prebade Bozhiyat Mir [May Divine Peace abide], the arms are raised slowly out to the side and over the head until the fingers, with palms facing each other, touch, forming a sharp angle (figure 28). While pronouncing the rest of the invocation i da izgree Bozhiyata Radost i Bozhieto Veselie v nashite sartsa [and may Divine Joy and Divine Gladness arise in our hearts], the hands, with fingers still touching, are brought down and touch gently the crown chakra (Sahasrara) on the top of the head.Then they slowly separate, traveling down to the sides of the face as if pouring something over oneself; continue gliding down to the sides with palms toward the body; and finally return to the starting position. This movement and the invocation are repeated three times. Invocation: Da prebade Bozhiyat Mir i da izgree Bozhiyata Radost i Bozhieto Veselie v nashite sartsa. May God’s peace be with us. May God’s Joy and Gladness arise in our hearts. Note: Other invocations, carrying the spirit of the original meaning, are also used. “Divine Peace, Divine Joy, and Divine Gladness to rise in our hearts.” (27:78) “May the Peace of God abide and may His pure Joy and sacred Exaltation arise in our hearts.” (14:81) “May the Peace of God and the pure Joy of God live in our hearts forever.” (44:153) “May the Peace of God and the pure Joy of God rise and rest in our hearts forever.” “May the Peace of God and the pure Joy of God arise in our hearts forever.”
  14. 27. Breathing [Dishane] “Through this musical breathing exercise, one becomes acquainted with the musical methods which one needs to apply in life. Through them, one comes into harmony with Nature.” (12:82) “During breathing, one needs to observe the following Law: Love the air, and receive it with joy. This is the only way in which we can receive those blessings that the air provides. You should have gratitude toward God. The air has been provided by Him. It is required that God enters into you continuously and that you enter continuously into Him. When I inhale, God reveals Himself to me. When I exhale, I reveal myself to Him.”(31:125, 126) “The human being is immersed in music by nature and that is why one can sing and play music. So, one needs to step back, return to one’s initial state of music and song, of harmony and melody and from there, move forward. Knowing this, cherish the sacred thought that Life is music and song. Within Life, all is good and harmonious.” (35:318) Description Music: Musical exercises for correct breathing and singing. Each of the three musical phrases is repeated three times. Starting position The participants are arranged in couples in two circles, both facing the center, feet together, hands on the chest, palms toward the body, middle fingers touching (figure 27.1). Movement sequence During the playing of the first long note the dancers inhale through the nose and simultaneously spread their arms horizontally outward until palms face the front (figure 27.2). Beginning at the next note and continuing until the end of the musical phrase, the participants exhale slowly while singing the tones of the scale sounding the vowel “A” (as in “Ah”), and gradually bringing their arms back to the starting position. The exercise is repeated three times consecutively for each musical phrase. At the end the hands come to the sides of the body.
  15. 26. Early in the Morning [Na ranina] “This exercise has three sequences: semi-circular movements of one foot in front of the other; swinging motions with alternating feet; and parallel movements of arms and feet. “In the first sequence, the energies of the human body come into harmony. In the second sequence, we step once onto the heel and once onto the toes. The heel represents the physical world; the toes—the world of the mind. When we step onto our heels, we receive from the physical world; and when we step onto our toes, we receive from the mental world. In this way, we resolve the contradictions which exist in both worlds. All three positions open the way for the right use of Nature’s bounties.” (12:82) “This living energy only comes in the morning. For every task, there is a fixed appointed time. Those who desire to become great need to go out every morning and greet the Sun. They need to allow these powerful forces to work upon them. Get up early! Go out! Greet the Sun! What wonderful things are hidden within the rising Sun! If one goes out regularly in the morning, one will receive inspiration. “Wherever you go, whatever work you begin, you need energy. If you let the world influence you, the mundane affairs of your life will pull you off course. When you arise in the morning, you need to have one essential thought—that you may open like a flower.” (31:96, 102-103) “The physical world has one quality: movement. The world of the soul has two qualities: movement and feeling. The mental world has movement, feeling, and thought. This is the simplest explanation. “In the physical world, one gathers experiences assimilated later in the astral and mental worlds and extracts from them materials to build the body of Love.” (42:12, 27) Description Music: Melody 26 “Early in the Morning” (time signature 2/4)—24 measures repeated four times. The music is played once for the first sequence, once for the second sequence, and twice for the third sequence. Starting position The participants are arranged in the circle, the left arm toward the center, feet together, and hands on the hips with thumbs behind. Movement sequence Sequence I The hands are on the hips as in the starting position until the end of Sequence I. 1st measure, 1st beat: the right foot, outstretched, draws almost a semi-circle (a 120 degree arc) in front of the left foot and touches the ground to the left with its toes (figure 26.1). 2nd beat: the right foot sweeps back making a semi-circle to the right and is placed to the right, slightly to the side, toes touching the ground (figure 26.2). 2nd measure: 1st beat as the 1st measure, 1st beat (semi-circle in front of the left foot). 2nd beat: the right foot sweeps back making a semi-circle to the right and then returns to the left foot. 3rd measure, 1st beat: step forward with the right foot. 2nd beat: step forward with the left foot. 4th measure, 1st beat: step forward with the right foot. 2nd beat: the left foot returns to the right foot. 5th, 6th, 7th, and 8th measures: repeat the same movements as in the first four measures, but with the feet reversed. These eight measures are repeated three times until the end of the melody (24 measures). Sequence II 1st measure, 1st beat: the partners join their inside hands as described in exercise 23, namely the right hand of the inner dancer over the left hand of the outer. The hands are raised at the height of the head, while the outer hands are on the hips. Simultaneously step forward with the right foot (figure 26.3). 2nd beat: step forward with the left foot, hands continue to hold. 2nd measure: as the 1st. The participants are holding hands. On the 2nd beat, when the left foot steps forward, they slightly lift on their toes. 3rd measure, 1st beat: step forward with the left foot. Rock backward on the heels while the toes of both feet are lifted. At the same time, the hands still together are brought down and back (figure 26.4). 2nd beat: swing forward on the toes of both feet, the heels are lifted. The joined hands are raised forward and up (figure 26.5). 4th measure: as in the 3rd. These movements are repeated to the end of the melody, altogether 24 measures. After finishing sequence II the hands are released. Sequence III 1st measure, 1st beat: step forward with the right foot, simultaneously the hands are placed on the hips. 2nd beat: step with the left foot (figure 26.6). 2nd measure, 1st beat: step forward with the right foot. 2nd beat: the left foot comes back next to the right foot. 3rd measure, 1st beat: the right foot steps to the side, the toes touch the ground. At the same time the arms stretch horizontally to the side, palms down (figure 26.7). 2nd beat: right foot comes back next to the left foot. At the same time the hands return to the hips (figure 26.8). 4th measure: as in the 3rd. 5th measure, 1st beat: the right foot, outstretched, is brought forward, toes touching the ground. At the same time both arms extend forward parallel and horizontal, palms down (figure 26.9). 2nd beat: the right foot returns next to the left and at the same time the hands are placed back on the hips. 6th measure: as in the 5th. 7th measure, 1st beat: step forward with the right foot and at the same time both arms go horizontally forward stretched out and parallel, palms down. 2nd beat: step forward with the left foot and at the same time the hands are placed on the hips. 8th measure: as in the 7th measure, but on the 2nd beat the left foot comes back to the right. 9th, 10th, 11th, 12th, 13th, and 14th measures are performed as 3rd, 4th, 5th, 6th, 7th, and 8th measures, but with feet reversed. From the 15th to the 24th measures, the movements of the 3rd-12th measures are repeated. Then the whole Sequence III is repeated without interruption (altogether 48 measures), but this time one starts with the left foot and the hands move as in the 7th Fig. 26.9 and 8th measure. (15th measure, 1st beat: step forward with the left foot, and at the same time both arms go horizontally forward stretched out and parallel, palms down. 2nd beat: step forward with the right foot and at the same time the hands are placed on the hips. 16th measure: the same as 15th measure, but at the 2nd beat the right foot comes back to the left.) As the music ends, the feet come together and the arms to the sides of the body. Early in the Morning
  16. 25. Step by Step [Stapka po stapka] “One stands with the feet together and moves one foot at a time, first to the side and then to the front, followed by movement forward. When the feet separate, moving to the side or to the front, the energy of the Sun comes down to us. When both feet are together, the Earth’s energy is transmitted to the Sun. In this way, an exchange occurs. When the feet are apart, we and the Sun are positive in relation to the Earth: we receive from the Sun and give to the Earth. When the feet are together, the Earth’s energy is positive and flows to the Sun. “Through these movements, one develops the ability to perceive when the Sun is active and when the Earth is active. They help us to adopt the real methods that are hidden within Nature.” (12:82) “The music for the Paneurhythmy sequence, ‘Step by Step’, is in a minor scale. Taking a step forward or to the side is related to departure, in other words—to involution. Stepping back to the starting position is related to returning—in other words, to evolution.” (31:94) Description Music: Melody 25 “Step by Step” (time signatures 6/8, 3/8, 6/8)—96 measures Starting position The participants are arranged in couples in the circle, left arm toward the center, feet together. The hands are on the hips, thumbs behind. The hands remain on the hips until the end of the exercise, without change. Movement sequence 1st measure, 1st, 2nd, and 3rd beats: the right foot is extended sideways to the side and its toes touch the ground (figure 25.1). On the 4th, 5th, and 6th beats the right foot comes back to the left, returning to the starting position. 2nd measure is like the 1st. 3rd measure, 1st, 2nd, and 3rd beats: the right foot is brought forward, toes touching the ground (figure 25.2). On the 4th, 5th, and 6th beats: the right foot moves back next to the left. 4th measure is like the 3rd. 5th measure, 1st, 2nd, and 3rd beats: step forward with the right foot. On the 4th, 5th, and 6th beats: step forward with the left foot. 6th measure, 1st, 2nd, and 3rd beats: step forward with the right foot. On the 4th, 5th, and 6th beats the left foot comes back beside the right. From the 7th to the 12 th measure repeat the steps from the first six measures, but this time reverse the feet. The movements of these 12 measures are repeated to the end of the music. At the end of the exercise feet come together, arms at the sides of the body.
  17. 24. How Happy We Are [Kolko sme dovolni] “One steps forward and then rocks back and forth from one foot to the other. In the first sequence, the hands are free; in the second, the partners hold inside hands. The first part is the preparation. The second part teaches us how to acquire the ability of correctly appreciating Nature’s forces and how to give them the correct expression. These movements develop the ability to appreciate Nature’s bounties. (12:82) “Connect with Nature and receive from her knowledge and energy. You need to connect with Nature; if you make the right connection with her, you will learn in one day as much as you would from a professor in twenty years. Nature is generous to those who love her and to those whom she loves. If a person does not love Nature, she will wait for as long as necessary, until the time comes when that person’s consciousness awakens. “People of today desire happiness in life, but they do not understand its Laws. Happiness includes the following elements: faith, wisdom, imagination, and love. It includes also an understanding of the natural laws—those of solid, liquid, and gaseous matter—as well as those of light, electricity, and electro-magnetism. “The meaning of your life and your true happiness depends upon the fundamental understanding of Love. Where there is Love, there is also Life. And where there is Life, there is also Joy. In a home where Love abides, all are joyful.” (31:107-108, 175, 328) Description Music: Melody 24 “How Happy We Are” (time signature 7/16)—32 measures repeated twice, total of 64 measures. Note: The exercise is performed also in a longer version (160 measures) with additional lyrics given by a disciple of the Master. Starting position All participants are arranged in couples in the circle, the left arm toward the center, feet together, and hands on the hips with thumbs behind. All steps in this exercise should be performed without bouncing yet with light springing and elasticity in the joints. Movement sequence Sequence I Note: The hands remain on the hips throughout the whole sequence. 1st measure, 1st beat: step forward with the right foot. On the 2nd beat with a gentle swinging motion the weight of the body shifts onto the right foot. On the 3rd beat the left foot, which is behind, is slightly raised on its toes (figure 24.1). 2nd measure: step forward with the left foot, the right is slightly raised. 3rd measure, 1st beat: step forward with the right foot. On the 2nd beat with a gentle swinging motion the weight of the body shifts onto the right foot. On the 3rd beat the left foot, which is behind, is slightly raised off the ground. 4th measure, 1st beat: the left foot steps backward. On the 2nd beat with a light swinging motion, the weight of the body shifts onto the left foot. On the 3rd beat the right foot is slightly raised forward (figure 24.2). These four measures are repeated three more times, for 16 measures altogether. Sequence II 17th measure, 1st beat: step forward with the right foot. On the 2nd beat the weight of the body shifts onto the right foot. On the 3rd beat the left foot behind is slightly lifted. On the 1st beat the participants take each other’s inside hands (following the guidelines given in exercise 23) and on the 2nd and 3rd beats—swing them forward and up in a circular motion. The free outside arms mimic the motion of the inside arms, palms facing forward (figure 24.3). 18th measure, 1st beat: step forward with the left foot. On the 2nd beat the weight of the body shifts onto it and on the 3rd beat the right foot behind is slightly lifted. On the 1st, 2nd, and 3rd beats the arms in an arc-like motion move higher forward and upward, to an angle of 45 degrees. The inside hands are joined, and the outside hands are free, both making the same movements, palms forward. 19th measure, 1st beat: the right foot steps back. On the 2nd beat with a swinging motion the body weight shifts onto the right foot. On the 3rd beat the left foot is lifted forward, bent slightly at the knee. On the 1st, 2nd, and 3rd beats: the arms swing down and move back and behind the body (figure 24.4). 20th measure is like the 17th, but with feet reversed, in other words, stepping forward with the left foot. 21st measure is like the 18th, but with feet reversed. 22nd measure is like the 19th, but with feet reversed. 23rd measure is like the17th. 24th measure is like the18th. These 8 measures are repeated to the end of the 32nd measures. At the end of the 32nd measure, both hands of the participants are placed on the hips as it is described in the starting position. Sequence I and Sequence II are performed again until the end of the music. The exercise finishes with a step forward with the right foot, the body weight shifts onto the right and the hands are raised forward and upward. After the end of the exercise the arms are brought down to the sides of the body, feet together. How Happy We Are
  18. 23. Beautiful Day [Hubav den] “This exercise consists of alternately extending one leg in the air with spring-like motion of the other leg by bending its knee. Through these movements in which one stands on one leg while the other is in the air, the energy of the nervous system is correctly set in motion. The action of the will becomes intensified. These movements are for strengthening the nervous system because of its magnetizing effect. In this way, one becomes capable of making a correct evaluation of his actions: by perceiving what he has done right or wrong in order that he may improve them.” (12:81) “Human beings are like interconnected channels; therefore, whenever we work to improve ourseves, we also work to improve others. This Law has another application: Whatever one does in one’s worldly existence affects one’s inner life. For example, when we work to clean up a wellspring, or a path, or the countryside, this will produce a corresponding effect upon the state of our thoughts and emotions. In accordance with this Law, one is held culpable before humankind for all of one’s actions... “Divine Science provides the means for building a strong and healthy body, for restructuring the human thoughts and emotions, and for stabilizing the nervous system. This can be applied to the individual as well as to entire nations. Study Divine Science and its methods so that you may apply these methods in your daily life.” (31:149, 195) Description This exercise consists of four sequences. Each of them differ only in the movements of the hands, while the movements of the feet alternate without interruption throughout the whole exercise, as described in the first sequence. Music: Melody 23 “Beautiful Day” (time signature 3/8)—the whole 56 measures are played twice to the end and then only the first 32 measures (to the FINE): total of 144 measures. Starting position The participants are arranged in pairs around the circle, with the left shoulder toward the center, feet together, hands resting on the hips, thumbs behind. Movement sequence Sequence I 1st measure, 1st beat: the right leg is extended forward, with the foot slightly lifted off the ground, toes slightly pointing down, the knee outstretched. On the 2nd and 3rd beats the left leg bends at the knee and then extends again, with a soft springing motion. As a result of this springing motion, the toes of the right foot draw closer to the ground and are then lifted away (figure 23.1). 2nd measure: on the 1st, 2nd, and 3rd beats bend the left knee in springing motion while the right leg remains extended forward. 3rd measure: same as the 1st. After performing 3 springing motions of the left knee (from the 1st to the 3rd measure) follows preparation to change feet’s positions. 4th measure, 1st beat: the left leg bends at the knee. On the 2nd beat step forward with the right foot and the weight of the body shifts onto that foot. On the 3rd beat the left foot is behind on its toes, ready to move forward. 5th, 6th, and 7th measure: the movements are the same as in the 1st, 2nd, and 3rd measure, but with the reverse feet (the left leg is extended and the right knee is springing). The hands are still as in the starting position (figure 23.2). 8 th measure—as the 4 th, but with the feet reversed. The movements in these 8 measures are repeated without interruption three more times, altogether for 32 measures. Sequence II (alternate extending one hand) 33rd, 34th, and 35th measures: the feet make the same movements as in the 1st, 2nd, and 3rd measures. At the 1st beat of the 33rd measure the right hand is extended forward and upward at an angle of 45o, with the wrist bent and lifted up, palm facing forward. Until the end of the 35 th measure the right hand remains elevated and the left hand on the hip with thumb behind—a position of the thumbs every time hands are placed on the hip (figure 23.3). 36th measure: the feet make the same movements as in the 4th measure. Simultaneously the right hand comes back to the hip. 37th, 38th, and 39th measure: as the 33rd, 34th, and 35th measure, but the left hand is brought forward and upward at an angle of 45o and the left leg is brought forward lifted from the ground and the right foot bends at the knee, the right hands on the hip. 40th measure is as the 36th. The left hand is placed on the hip. The movements of the second sequence are repeated two more times to the 56th measure (altogether 24 measures). On the last beat of the 56th measure, both hands are placed on the hips. Sequence III (holding inside hands) 57th measure until 88th measure: the music repeats from the beginning and the exercise starts anew. The third sequence is like the first, the feet make the same movements, but on the 1st beat of the 57th measure, the partners take hold of their inside hands at the face level. The partner in the outer circle lifts the left hand up with palm open and turned upward and the partner in the inner circle places the right hand over it with palm turned downward. The outside hands remain on the hips (figure 23.4). On the last beat of the 88th measure, the hands come down to the sides. Sequence IV (alternate holding outside, then inside hands) 89th, 90th, and 91st measures: the feet make the same movements as in the 1st, 2nd, and 3rd measures. On the 1st beat of the 89 th measure the outside hands, making upward arcs, join at the height of the forehead, this time the right palm of the outer partner faces down and the left palm of the inner partner is turned upward. The inside arms of both partners are free beside the body (figure 23.5). 92nd measure—feet make the same movements as in the 4th measure. The arms return in downward swinging motion to the side of the body. 93rd, 94th, and 95th measures: the feet make the same movements as in the 5th, 6th, and 7th measures with the left foot extended forward and the right foot bending. At the same time on the 1st beat of the 93rd measure, the inside hands connect as in the Sequence III while the outside hands hang free at the sides (figure 23.6). 96th measure: the left foot steps forward, the right is behind on its toes. The inside hands separate and move in a swinging motion down to the side of the body. 97th, 98th, and 99th measures: repeat the movements of the 89th, 90th, and 91st measures. The movements of Sequence IV are repeated to the end of the exercise, a total of 144 measures. At the last measure: step forward with the left foot and as the right foot joins it, both arms come down to the side of the body. Beautiful Day
  19. 22. Acquaintance [Zapoznavane] “In pairs, the dancers face one another holding hands. Then releasing their hands, they turn their backs to one another. This exercise is a natural way of developing self-awareness. It indicates that everyone should perceive and appreciate the good in others in terms of views and virtues. “When the two turn their backs to each other, the one on the left processes the Good, while the one on the right processes Truth. The Center is between them. Within this Center, Love abides. When they face each other, they move toward the Center—toward Love. “While facing each other, they form an ellipse with the movements of their hands. Turning their backs to each other, the hands then form a hyperbola. The hyperbola is a method for resolving the tremendous contradictions in life. Within it, we have two halves. This is the human being divided: the two polarities of the human being and the Creation of the polarities as male and female. When they unite as one, the human being is formed.” (12:81) “People of today still live with the delusion of awaiting love from others. Open your hearts to God for His Love, and then people will love you. They are the multitude through whom God manifests Himself. Therefore, for you to come to know people, you should first come to know the One. This means that in order to understand the multitude, you first need to understand the Unity. I, too, draw close to you through Him—through God. “One of the new precepts states: Love others, as you would like to be loved. Every person should know that the good he desires for himself should be good for others as well. (31:111, 168) “True Love is a model through which people help each other to learn. True Love requires a mindful exchange between souls. To love someone means to experience a proper exchange with him. When the interchange between two people who love each other is proper, then they are joyful, fulfilled, and ready to sacrifice for each other and to be helpful to all people.” (41:30) Description Music: Melody 22 “Acquaintance” (time signature 3/8)—60 measures repeated twice. Starting position The participants in couples are arranged to form two concentric circles. The people in the inner circle have their backs to the center and those in the outer circle are facing the center. The participants hold hands while facing each other with elbows gently bent, feet are slightly separated. Those in the inner circle hold 22 the right hand higher than the left, while those in the outer circle—the opposite, thus forming a nice wreath (figure 22.1). Note: Because the right hand is active—giving, and the left hand is passive—receiving, anytime when partners hold hands, the right hand should always be on top. Inner Circle The weight of the body is on the right foot, the left is outstretched to the left with pointed toes touching the ground. The right hand, raised to face-level with the palm down, is placed on the left palm of the partner. With elbow curved, the left hand is brought to the height of the solar plexus, palm up, and holds the fingers of the right hand of the partner with the thumb on the top. Movement sequence This description of the movements is for the partners in the inner circle. The partners in the outer circle make the same movements, but in reverse. 1st measure, 1st beat: with a lightly swinging motion the weight of the body shifts onto the left foot. On the 2nd and 3rd beat the toes of the right foot touch the ground. On the 1st, 2nd, and 3rd beats both hands swing gracefully in an arc-like movement downward, then upward and to the left at the height of the chest (similar to the starting position, but to the left side), and then on the 3rd beat separate. 2nd measure: pivot 180o to the left on the left foot, to face the center of the circle. On the 3rd beat the right foot steps to the side and to the right and the weight of the body shifts on to it. On the 1st and 2nd beat the hands come toward each other in front of the chest, palms down and middle fingers touching (figure 22.2). On the 3rd beat the hands separate horizontally to the sides, palms down. The partners are now back to back (figure 22.3). 3rd measure, 1st beat: with a light swinging motion the weight of the body shifts onto the left foot. On the 2nd and 3rd beat the toes of the right foot touch the ground. On the 1st beat the “backward” hand, which is the left one, bends in front of the chest, palm down. On the 2nd beat the “forward” hand, which is the right one, with palm up, moves down in an arc, reaches for and touches, thumb on top, the fingers of the left hand26. On the 3rd beat the hands form a diagonal in front of the chest whereby the “backward” left elbow is at shoulder level and the “forward” right elbow is pointing downward. This movement gives the body a slight tilt sideways (figures 22.4 and 22.5). 4th measure, 1st beat: with a light swinging motion the weight of the body shifts onto the right foot. Pivot 180o to the right on the right foot to face your partner and with your back to the center. The left foot follows the movement of the body. On the 1st, 2nd, and 3rd beats the hands begin to separate with a smooth gliding motion. 5 th measure: the back is now toward the center. On the 1st beat the left foot steps to the left. On the 2nd and 3rd beat with a swinging motion the weight of the body shifts onto the left foot, the right foot is on its toes to the right. On the 1st, 2nd, and 3rd beat the hands reach for the hands of the partner according to the description that the right hand should always be on top (figure 22.6). The joined hands move gracefully up to the left—the left hand raised to the height of the face and the right hand—to the height of the chest (figure 22.7). 6th measure, 1st beat: with a swinging motion the weight of the body shifts onto the right foot. On the 2nd and 3rd beat the left foot is on its toes. On the 1st, 2nd, and 3rd beat the hands make an arc-like movement to the right and come back to the starting position. Outer Circle The dancers in the outer circle are facing the center. They make the same hands and feet movements as those in the inner circle, but in reverse. These six measures are repeated until the end of the exercise. At the end the partners from both circles, who are now facing each other, turn toward the primary direction of movement. Acquaintance ___________________ 26 In some of the references one can find variations in the description of the hand positions.
  20. 21.Joy of the Earth [Radostta na Zemyata] “This exercise begins with swinging movements, first facing the center and then with backs turned to the center. This is the reward for all that we have attained. It is the making use of, and processing all that we have received, and the joy of its fruit. These movements are arc-like, magnetic. Throughout the exercise, both arms move together, parallel to one another. This represents the unity that should exist in our inner life.” (12:80) “The Law states: When you rejoice that a person has realized his aspirations, you will realize your own as well. Should you desire to realize your aspirations, you need to understand the Plan that God has already set in motion. When you walk on the Divine path, you will attain all your aspirations. “When you enter into the all-embracing Love and find yourself in Nature, you will listen to the singing of the birds, the humming of the insects, and the flying of the butterflies. And you will rejoice. You will then look at the flowers in bloom, the trees that bear fruit, the Sun that shines, and again you will rejoice. And lastly, when you go among people and listen to how they speak, you will again rejoice.” (31:198, 224) Description Music: Melody 21 “Joy of the Earth” (time signature 3/4)—80 measures. Starting position The participants are arranged in couples facing the center of the circle, one standing behind the other. The weight of the body rests on the right foot, the toes of the left foot point to the left. The hands are to the right. The right arm is extended horizontally; the left arm is bent in front of the chest (figure 21.1). Movement sequence 1st measure, 1st beat: with a swinging motion to the left the body weight is transferred onto the left foot. 2nd and 3rd beats: the right foot moves slightly toward the left foot without touching it or the ground. On the 1st, 2nd, and 3rd beats the arms swing freely in an arc-like movement downward, then up to the left horizontally, the left arm extended, and the right bent in front of the chest, palms down (figure 21.2). 2nd measure, 1st beat: with a swinging motion step to the right with the right foot. On the 2nd and 3rd beats the left foot lifts from the ground and comes near the right foot without touching it. On the 1st, 2nd, and 3rd beats the arms come back to the starting position with an arc-like movement (figure 21.1). 3rd measure: as the 1st. 4th measure, 1st beat: the right foot with a swinging motion steps to the right, but slightly turned in the general direction. On the 2nd and 3rd beats the body makes a quarter turn to the right, pivoting 90o to the right on the right foot, with the weight on the right foot, the left foot follows the movement of the body. The arms are in motion from left to right coming to the front of the body. 5 th measure: the body is now turned in the general direction of movement, the left foot steps forward taking the body weight while the right one remains behind with pointed toes touching the ground. At the same time the outstretched arms continue moving forward and upward reaching an angle of 45o (figure 21.3). 6th measure, 1st beat: make another 90o pivot to the right so that the back is now toward the center. The weight of the body is on the right foot. On the 2nd and 3rd beats the left foot is lifted and moves slightly toward the right without touching it. At the same time the arms swing down in an arc-like movement and then rise up horizontally to the right (figure 21.4). 7th measure, 1st beat: step to the left with the left foot. On the 2nd beat with a swinging motion the weight of the body passes on the left foot; on the 3 rd beat the right foot moves slightly toward the left foot without touching it or the ground. On the 1st, 2nd, and 3rd beats the arms swing freely in an arc-like movement downward, then up to the left horizontally (figure 21.5). 8th measure: the back toward the center. 1st beat: with a swinging motion step to the right with the right foot. On the 2nd and 3rd beats the left foot lifts from the ground and comes near the right foot without touching it. On the 1st, 2nd, and 3rd beats the arms come back to the right with an arc-like movement. 9th measure, 1st beat: the left foot with a swinging motion steps to the left, but slightly turned in the general direction. On the 2nd and 3rd beats the body makes a quarter turn to the left, pivoting 90o to the left on the left foot, the weight on the left foot, the right foot follows the movement of the body. The arms are in motion from right to left coming to the front of the body. 10 th measure: the body is now turned to the general direction of movement, the right foot steps forward taking the body weight while the left one remains behind with toes touching the ground. At the same time the arms, kept parallel, continue moving forward and upward reaching an angle of 45o. 11th measure: make another 90o pivot to the left, now facing the center. The weight of the body is on the left foot. The right foot is lifted and moves slightly toward the left one without touching it. At the same time the arms swing down in an arc-like movement and then rise up horizontally to the left as in the 1st measure. 12 th measure—the same as the 2nd, and so on—the movements of the first 10 measures are repeated without interruption until the end of the music. The arm movements should be performed with flexibility in the elbows and the wrists and moving freely, with ease and grace. The exercise finishes in the forward direction with the weight of the body on the right foot, the left one remains behind with toes touching the ground, both arms up at an angle of 45o. After the last beat arms are brought down to the sides and feet come together. Joy of the Earth
  21. 20. Overcoming [Pobezhdavane] “Both arms move forward and upward as if pushing the air. This represents taking possession of everything that has been attained and gaining mastery of that which we have achieved.” [12:80] “The human being is Divine. You possess hidden within all the possibilities for a high-principled Life. What you have lost, you will find. When? When you realize that God has implanted untold riches within you. All possibilities exist for a person to become an artist, poet, scientist, and so on. Malice in people is on the surface. It is something external. The Divine in human beings is unconquerable. No matter what trial a person passes through, in the end, he will return to his original state... “Through the Light, the Advanced Beings—the Forces of Light—fight with the forces of darkness. The Light is the most powerful weapon. The Forces of Light have already had the upper hand over the forces of darkness. Victory is on the side of the Good.” (31:246, 297) Description Note: In this exercise the torso is always facing forward, it does not turn to the side as in Evera. The forward and upward movements of the hands are in parallel. Music: Melody 20 “Conquering” (time signature 3/8)—80 measures Starting position All participants are arranged in couples, left side toward the center, feet together or left foot slightly forward25, both hands to the right side and held down and back at an angle of 45o, palms toward the body (figure 20.1). Movement sequence 1st measure: 1st, 2nd, and 3rd beat the arms swing in an arc-like movement forward and upward at an angle of 45o, palms forward, and feet in place. 2nd measure, 1st beat: step forward with the right foot. On the 2nd and 3rd beats the toes of the left foot behind touch the ground. Simultaneously on the 1st beat the arms move parallel and forward; on the 2nd and 3rd beat they continue moving upward as if pushing something with a graceful movement of the elbows and wrists. The body follows the vigorous, yet graceful movement of the arms (figure 20.2). 3rd measure, 1st beat: with a swinging motion the weight of the body passes onto the left foot. On the 2nd beat the right foot is lifted and bent at the knee and on the 3rd beat its toes point downward. On the 1st, 2nd, and 3rd beats the arms swing downward in an arc to the left side, the left arm goes further back (figure 20.3). 4th measure, 1st beat: step forward with the right foot. On the 2nd beat with a swinging motion the weight of the body passes on it. On the 3rd beat the left foot rests on its toes. On the 1st, 2nd, and 3rd beats the arms swing in an arc-like movement forward and upward at an angle of 45o, palms forward as in the 1st measure. 5th measure, 1st beat: step forward with the left foot. On the 2nd and 3rd beats the toes of the right foot behind touch the ground. Simultaneously on the 1st, 2nd, and 3rd beats the arms move in parallel, upward and forward, as if pushing something, with a graceful movement of the elbows and wrists. The body follows the vigorous movement of the arms. 6th measure, 1st beat: with light swinging motion the weight of the body passes to the right foot. On the 2nd beat the left foot is lifted and bent at the knee and on the 3rd beat, its toes point down. Simultaneously the arms move downward to the right side as in the starting position. The movements of these 6 measures are then repeated until the end of the music. Overcoming _________________________ 25 In the “Paneurhythmy of the sisters” and published later books based on that source (7-10, 27, 30) the startin
  22. 19. Agility [Podvizhnost] “This exercise begins with fluid movements of the arms and legs, first facing the center of the circle and then turning with your back to the center. This exercise is a continuation of the previous one. In this exercise—in contrast to the previous one—soft curved lines are at work. The feminine principle that processes the square is at work here. This is the magnetism.” (12:80) ‘The feminine principle in Nature is a great and mighty thing. If you were to take the feminine principle out of life, death would come in an instant. The feminine principle entered into life from the moment of its Creation. Do not separate woman from life; in other words, Love from life... “God does not always give; sometimes He takes. He gives in one respect, but takes in another. In the same way, the ocean sends moisture to the land, yet gets it back through the rivers. In this meaning, the masculine and the feminine are two principles at work: the masculine is creative and the feminine is receptive. Therefore, we should be aware of and true to these two principles in life. Only thus we can attain our heart’s and mind’s desires. Only God can fulfill your ideas and desires.” (41:9, 22-23) Description Music: Melody 18 “Beauty” (time signature 3/4)—90 measures. Starting position: The participants are arranged in couples standing one behind the other, both facing the center. Feet together, arms horizontal to the left, left arm outstretched and the right arm slightly bent in front of the chest, palms down (figure 19.1). Movement sequence 1st measure, 1st beat: step with the right foot to the right. On the 2nd and 3rd beat the weight of the body is moved to the right in a swinging motion, the left foot on toes. Simultaneously, (1st, 2nd, and 3rd beats) the arms with a graceful movement swing in a semi-circle downward and then upward horizontally to the right (figure 19.2). 2nd measure, 1st beat: continuing the previous movement, make a half turn to the right on the right foot (figure 19.3). 2nd beat: the left foot steps to the left and on the 3rd beat the weight of the body passes onto it. The back is now toward the center. On the 1st beat, while turning, the arms bend in front of the chest with elbows in a horizontal position, palms down and middle fingers touching. On the 2nd beat hands separate, and on the 3rd beat the arms spread out horizontally, palms down (figure 19.4). 3rd measure: on the 1st, 2nd, and 3rd beat the right foot steps to the left crossing in front of the left in a cris-cross step. At the same time the arms remain in a horizontal position and make a wave-like movement with elbows and wrists (figure 19.5). 4th measure, 1st beat: step with the left foot to the left. On the 1st, 2nd, and 3rd beat the arms repeat the wave-like movement to the sides as in the 3rd measure. 5th measure, 1st beat: with a swinging motion the weight of the body is transferred to the right foot; on the 2nd beat, the left foot rests on its toes. On the 1st, 2nd, and 3rd beats: simultaneously the left arm moves down in an arc and comes in front of the chest, the right arm remains outstretched to the right24 (figure 19.6). 6th measure, 1st beat: step to the left with the left foot. On the 2nd and 3rd beat the weight of the body in a swinging motion is transferred to the left foot, the right foot on toes. On the 1st, 2nd, and 3rd beat the arms make a semicircle as in the 1st measure, but in the opposite direction. 7th measure, 1st beat: half turn to the left on the left foot. All dancers turn to face the center of the circle. On the 2nd beat the right foot steps to the right and on the 3rd beat the weight of the body passes onto the right foot. On the 1st beat, while turning to face the center, the arms move so that the elbows are horizontal, bent in front of the chest, with palms down and middle fingers touching. On the 2nd beat arms begin to separate and on the 3rd the arms spread out horizontally, palms down. 8th measure: on the 1st, 2nd, and 3rd beat the left foot steps to the right crossing in front of the right in a cris-cross step, the arms remain to the sides, held horizontally, and make a wave-like movement at the elbows and wrists. 9th measure, 1st beat: step to the right with the right foot; on the 1st, 2nd, and 3rd beat the arms repeat the wave-like movement. 10th measure, 1st beat: with a swinging motion the weight of the body is transferred to the left foot; on the 2nd beat, the right foot rests on its toes. On the 1st, 2nd, and 3rd beats the right arm moves down in an arc and comes in front of the chest, the left hand remains outstretched to the left as in the starting position. The movements of these 10 measures are repeated until the end of the melody “Beauty,” altogether 90 measures. At the 90th measure, the couples are facing the center. After the last measure, the arms are lowered at the sides of the body, feet come together and the dancers turn to the right. Agility ____________________________ 24 In another, equally accepted version: on the 5th measure the palm of the right hand turned downward is placed over the palm of the left hand facing upward, thus hands form an ellipse in front of the chest. The right hand glides over the left palm and the fingers of the left hand caress the fingers of the right— the thumb caresses the middle finger of the right. On the first beat of the 6th measure hands separate.