Letters To One And Many

The Letters
1 On the possession of the soul
2 On unnecessary anxiety
3 On the desired confidence
4 About my manner of writing
5 On professing myself
6 What must be overcome
7 On the temple of eternity
8 On my spiritual nature
9 How spiritual help is given
10 How God is far from all world events
11 How God still helps individuals
12 On the powers of the soul
13 About reprints of my books
14 On polytheism and the cult of saints
15 On the way of Life In The Light
16 On the mildness of true awakening
17 On mystics and Böhme
18 On what God is
19 On being and essence
20 On unsolicited questions
21 On the number twelve and the clock tower
22 On scales before eyes
23 How all are unequal before God
24 On professing to men
25 On fallen masters
26 On radiant stones and materials
27 On rendering worthless of suffering
28 On the act of blessing and on blessing
29 On the strangeness of time in the eternal
30 On devotion and renunciation of the word
In conclusion

The preface and conclusion belong organically to this book and are not to be seen as of secondary importance!




I strictly deny myself
from judging here things
Not subjected to my jurisdiction
in the way of the earth.
But all weighty persons,
and all of presumed weight
Will not escape the weighing
I know for sure
they will be subjected to…

Everyone must one day step
on the merciless scales,
And reveal himself openly to all
on his day of self-judgement!


It would certainly be possible to have added many more letters, and it is not out of the question that one day I will add a second volume to the present collection. But this is enough to begin with! If what is presented here can awaken the wish in chosen readers to receive more than is written in this form for their stimulation, then the purpose of this book has been better fulfilled than if I had made the contents so extensive that a lively overview of the whole work would have been rendered difficult. The very small tract: ‘A Personal Note’ has again clearly illustrated with plenty of evidence how lucidity of expression is not based on the large number of pages containing the exposition, but rather by the possibility of being able to comprehend what is given inwardly in one vision. I deliberately left unmentioned in the chapters in the form of letters in this book the designation in words of myself, determined solely by my eternal being, in the three syllables ‘Bô Yin Râ’. Many of those with a passing knowledge of my teachings persist in calling this a ‘pseudonym’ and this continues to be an obstinate misinterpretation… I took as my guiding principle for the sequence of the letters in this book a process of development familiar to me with all its interludes from many individual cases. However, well before addressing his first words to me, the seeker in question had already shaken off the conventional shackles which keep others rooted to certain lowly perspectives from which only the grotesque distortions of the ‘worm’s eye view’ can be had. It was therefore impossible for me to reproduce, within the context I had chosen, one of the few letters which I had occasionally felt beholden to write many years ago about the three syllables which are my equivalent, and the characters ‘bearing’ them. But wanting here in the conclusion not to make up for what I deliberately left out in the course of the book would hardly seem a responsible omission. On the other hand, there is no reason to persist with the letter form for what has to be said in this context, although nothing else can be explained than what was presented in the rare letters mentioned above.

I have to observe repeatedly, with respect to the syllabic formulation corresponding to my eternal being, how people confuse the unfamiliar form of letters and the way they sound with the idea of ‘something from foreign lands’.
The supposed ‘Indian’ name people think they are encountering here would, however, – if the three syllables were meant in this way, – not correspond to any linguistic canon of Indian nomenclature. In the same way, Chinese is not intended here. I ask Indiologists and Orientalists to forgive me for mentioning something so self-evident. Unfortunately I am forced into doing so!
If I had wanted to create a ‘pseudonym’ for myself, only delusion could have chosen one from linguistic regions which had not the least to do with my official ancestors of rural vintners, foresters and rural master craftsmen from Mainz and Franconia, nor with my own never hidden outward ways of life!
But if an adventurous odd eccentric who disappeared for some time from those near to him and left his home to go to Asian lands stumbled upon the romantic idea of hiding behind an exotic pseudonym, he would have to be out of touch with reality to be able to think that his masquerade would be believed by intelligent people in Europe today. Everything I have ever written is directed uniquely at people for whom a European hiding behind an Asiatic pseudonym is only ever tolerable when found at places of entertainment: – among artists with unusual talents or physical strength and boldness. This is naturally how I feel myself, and from myself I am able of drawing conclusions for others. Moreover, I have not published a single line under the syllabic formulation which is my eternal equivalent – or only under the letters ‘bearing’ it – without a good number of people close to me being informed about what was spiritually given which required of me not to ascribe to my everyday family name things to which it had no claim. There was, however, not the slightest reason which could have motivated me to use a ‘pseudonym’. Furthermore, through various coincidences in my life, long before I published my own books, I had gained sufficient insights into the practice of publishing and editorial decision making, to be under no illusion at all – even had it seemed to me necessary to have a ‘pseudonym’ – that nothing could have been more mistaken than to choose one from the Asiatic languages.
All people of discernment rightly reject engaging in such a foolish masquerade which could only be judged as a miserable fool’s attempt to attract attention to himself and his work.

Some considerable time ago I wrote about the three syllables ‘Bô Yin Râ’ in a publisher’s pamphlet in which I said: – that they were not three ‘words’ whose ‘meaning’ could in some way be demystified, despite the fact that as syllables they follow the linguistic roots of ancient languages, but that these seven letters form the ‘name’ which is equivalent to my substantial spiritual being because the value of their sound and sign corresponds to my eternal spiritual type of being in the same way a group of notes shown in characters corresponds to a certain chord. (The ‘Y’ in ‘Yin’ is pronounced as a ‘W’ sound, as in ‘Win’; it cannot be replaced with the ‘J’. The accents above the ‘o’ and ‘a’ are indications of lengthening the sound.)
If I was always conscious in my eternal essence of what the formula of the three syllables Bô Yin Râ means, I still had over the course of time to become conscious of it also in the consciousness of my brain. In the afore-mentioned passage I explained in a few words how my spiritual instruction made me understand most conclusively other concepts of the essence of a true ‘name’ than those commonly found on earth. I gave a short account about how I had attained through my education of the soul, the awareness of secret paths which lead from one ‘name’ to a new ‘name’, whereby certain characters of these ‘names’ work like spiritual antennae through which those who are invisibly led in this way always gain new spiritual help. Furthermore I professed that I had had myself many such ‘names’ during my training led by the spirit, which I had to learn to overcome in continually renewed self-overcoming before I could become spiritually worthy of my eternal name also in my transient earthly state insofar as external natural development gradually permitted this.
For long enough I had walked upon the path of ‘names’ marked out for me and I knew indeed from my own experience about the way spiritually formed names can awaken powers. Yet it seemed impossible to me to create for my eternal name, known by me for years, an earthly equivalent in sounds and letters conscious of its substance, until my spiritual teacher, in the midst of others who were, like me, united with him spiritually, in a blessed night by the sea of Hellas, opened up my eyes and ears to the possibility, – indeed, necessity… From then on I had the earthly sound formula and its signs for what is substantially my ‘name’ within the eternal: – spiritual in eternal propagation through the form of power determined by the Father, and the will moving this form eternally after the unique impulse emanating from the Father.
This is the true mystery surrounding the supposed ‘Indian’ name in which people think they recognise from their own customary perspective, a pseudonym ‘from foreign lands’ !

Yet since nothing in eternal being, and therefore also nothing in earthly existence is isolated in itself, so too what I am in my eternal name, for which the formula: Bô Yin Râ creates simply the earthly expression, is more or less connected with an infinite quantity of things through which in many interpretations of this formula comprehensible to the earthly senses, – whether through linguistic, sound associations or through associations of the signs of the characters – it corresponds with reality more than the ‘discoverers’ and ‘interpreters’ who grab for the strangest analogies can imagine to be the case.
One will have to learn to understand that it goes against good taste for me to promote possible analyses of the three syllables based on given associations or even to give clues about them, – as is often asked of me. No one searching in my teachings could have his path made any more accessible if he were to know most precisely the lands with ancient religious cultures which were my secret spiritual homeland of the soul at the time of my preparation for my earthly works. It would also not be of the slightest benefit to a seeker to discover all the secret meanings – to which I am myself indifferent – of the characters in the three syllables, as well as their traditional number values in the Orient. One must not expect me to elaborate on things to which I consciously and intentionally deny any particular heed in my own sphere of life of conscious will because they have in the time allotted to me, no real significance within the world which is my sphere of activity.
Those who cannot help pursuing any tracks which cross his path to the light upon every height from all possible directions will find it hard to reach the point in this earthly life which he could have reached with thoughtful progress. Even the noblest yearning for knowledge becomes temptation if it seeks to draw you away from your own path. It is impossible for me to give encouragement to those things which I know hinder the seeker. There are really enough tasks which are more important to me than satisfying brooding curiosity!
And so I finish this book today in the way I wrote it: – blessing from the eternal light the readers destined for it, chosen by me spiritually, – in my eternal name

Bô Yin Râ.