Peter Deunov, who is known as Master and wears the holy name of Beinsa Douno, himself often called his word “The New Teaching”. Definitely this is not a coincidence. The new, eternal revival as an universal path, judicious development, freedom, personal growth, harmony – these are the key themes in his word. It is difficult, even impossible, to explain integrally this teaching, which is dynamic in its essence. The difficulty comes from the necessity of using analogies; and the analogies presuppose the presence of experience. But how could you explain the world to the unhatched chick or to the unborn child? Most likely, it is not possible to do that by words, but only through the magic of music, which reaches the innermost places of the human soul and reveals the treasures that have been hidden there since the eternity.

Another difficulty ensues from the circumstance that the attitude towards the New Teaching is not one and the same for people, who acquaint themselves for the first time with it and for others, who have experienced and accepted it as existential spiritual food. For the first ones are important some things, which for the second ones are rather non-essential, and vice versa. This is a natural result of the transformation that is happening.

One of the main characteristics of the word of the New Teaching is its high level of abstraction. Even when the Master is talking about something or someone with a concrete example, he always means to reveal a particular common regularity or a principle. The truth is not comprehended as a static entity, but rather it is realized in dynamics, as a process. That’s why, the truth is not specified as a definite conclusion or a final result, as it happens in the modern science. The lovers of ready-made recipes and hidden knowledge, the impatient seekers of easy ways and treasures will be disappointed for sure. Because the new teaching does not give us anything without making certain efforts, it does not tell anything directly and finally. The disciple, who has taken the path of the new teaching, does not hasten. One has taken the path of transformation, a path where the person gradually awakens one’s soul to life, which unfolds like the cherry blossom in spring. And for the curious, but impatient and indecisive side-view observer, the New Teaching will normally remain incomprehensible. The lectures, through which the New Teaching was delivered, were being given in the course of 30 years (1914-1944); the main cycle was being given for a period of 22 years (1922-1944); the total number of all lectures is above 3 500. Nevertheless, so as not to stay at the elementary level, that this teaching seems to be “something new and good”, we will specify some of its main elements, as we will have in mind the abovementioned specific features of the matter.

The aim of the New Teaching is similar to the aims of each spiritual school: the human being should achieve perfection – both as an individual and as a community. The perfection, however, is not given by means of a definite external pattern. The Master very often blamed his disciples for imitation. The perfection here is a result of Divine manifestation, and God lives within each human being and potentially – under particular circumstances – He has got an opportunity to manifest Himself through each of us in a specific way. One of the light motifs of the Word is “Do not restrain the Divine!”. Thus the perfection is a result of the freedom achieved, and the absolute purity, which allows you to manifest and strengthen your divine origin, that is sleeping deeply in the innermost parts of your soul.

The three universal principles are the objective nucleus of the New Teaching: Love, Wisdom and Truth – they are manifested subjectively in the person under the form of feeling, reason and will. They are called principles, because we talk about universal powers that are woven in the tissue, powers which build up the whole existing material and spiritual universe. The idea of human evolution or evolution of the human spirit has sprung from the conception of the animate, rational nature, which includes the whole visible and invisible world; it actually originates the world, like a mother. Human being’s vocation is to live in harmony with the natural powers. He or she is not the crown of Creation, but а very important and inseparable element. People in their present form, however, have a very long way of development and evolution until they will display their full endowments.

All living creatures are children of the animate, rational nature. Because of that, they are also rational, and close, and kindred – they are brothers in the light of the universal evolution. Irrespective of one’s own current level of development, every being will be faced with a great future – no matter if it belongs to the human, animal, plant or mineral world. In fact, the conception “human being” in the context of the animate, rational nature is extending. It has already included not only the known human form and culture, but also all evolving rational human forms, all rational beings in the infinite cosmos. This is the conception of the Cosmic Man, which (on a spiritual level) connects collectively the common development of all rational beings into аn individual plan.

The New Teaching brings a fresh breath of air in the subjective moral field. One’s vocation is to get to know and to come to love for oneself – both one’s power and dignity, and also the weaknesses, illnesses, mistakes. As long as one fears or despises them, one relates to them inevitably. After one comes to love them, one understands and transforms them into virtues. The suffering is a task that should be performed rightly. Being alien to the Victorian moralizing spirit, the New Teaching introduces a natural measure and a sober-minded attitude towards life. It overcomes the dualism of the widespread notion of good and evil. The evil is a servant to the good and a part of the unified global organism. The evil functions as a cleaning installation for the whole life – as long as impurity exists, the evil will be necessary for the sake of the Whole. That’s why the mechanical rejection could not improve the situation, but only the judicious and wise attitude. The truth – the aim of all that breathes – is able to reconcile all contradictions. If there is something, which is not allowed explicitly in the New Teaching, that’s namely the lie and delusion. The five universal virtues – Love, Wisdom, Truth, Justice and Virtue – are placed as stairs on the path to the human soul, waiting to be climbed. Poverty and wealth are circumstances for the development of human soul – they are equally good. But the real wealth is within us, it is not outside at all. Sure enough – Do we not see nowadays more than ever the deficiency and discontent of the business carrier? Do we not feel the absurdity of a life which binds us to the work place in 80% of our time?

Within the scope of the aesthetic, the New Teaching announces its definite positions. The beauty is an expression of the Divine harmony, a connection with the Divine world. The arts are, in general, an expression of impulses that come from sublime and light beings. The beautiful is necessary for life to feed the human soul, which would be able to develop rightly in this way. To a great extend, the human life could be made worthwhile through the different kinds of arts. The creative work – closely connected with the world of beauty – is a divine blessing. The new teaching works for the development of the supreme origin in the human being. It does not tolerate the way the workaholic is absorbed nowadays into the working background. Its aim is to liberate the powers of the consciousness for constructive, creative purposes.