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Vol. 17 No. 6 Boulder, Colorado November/December, 2002A LOOK AT THE THEOSOPHICAL PAST AND FUTURE

... It is time that Theosophy should enter the arena.The sons of Theosophists are more likely to become in theirturn Theosophists than anything else. No messenger of truth,no prophet has ever achieved during his life time a completetriumph, not even Buddha; the Theosophical Society waschosen as the corner stone, the foundation of the futurereligion of humanity. To achieve the proposed object, agreater, wiser, and especially a more benevolentintermingling of the high and the low, of the alpha andomega of society, was determined upon. ...

Once unfettered and delivered from their dead weightof dogmatic interpretations, personal names, anthropomor-phic conceptions and salaried priests, the fundamentaldoctrines of all religions will be proved identical in theiresoteric meaning. Osiris, Krishna, Buddha, Christ, will beshown as different means for end and the same royalhighway to final bliss, Nirvana. Mystical Christianity, that isto say, that Christianity which teaches self redemptionthrough one’s own seventh principle - the liberated Para-atma (Augoceides) called by the one Christ, by othersBuddha, and equivalent to regeneration or rebirth inspiritual - will be found just the same truth as the Nirvana ofmystical Buddhism. All of us have to get rid of our ego, theillusory apparent self, to recognize our True Self in atranscendental divine life. ...

To those there must be somewhere a consistentsolution, and if our doctrines will show their competence tooffer it, then the world will be the first one to confess that

Contents

A Look At The Theosophical PastAnd Future ...........................…1

Henry Olcott’s Buddhist CrusadeAnd The Parliament Of World

Religions…................................4Why We Disagree..........................…6An Esotericist’s Journeyin America..........................................7Introduction to Agni Yoga…...........13Three Sources of Agni Yoga.….......13General description ofAgni Yoga books ..............................15Political and Esoteric Trendsin the Agni Yoga Movement............17The Problem of Authenticityof Esoteric Texts …..........................19Conclusion…....................................21Comparative Biographies of Helena

Roerich and Alice Bailey........22The Great Invocation…..................25Active Learning Approach tothe Maha Chohan’s Letter..........…28

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it........................ must be the true philoso-phy, and true religion, the true light,which gives truth and nothing but thetruth.

Maha Chohan. View of the Chohanof the T.S. Combined Chronology of theMahatma Letters and the Letters of H.P.Blavatsky. pages 44, 45 and 47.

This is a portion of the letter given toA.P. Sinnett in 1880. We included a smallportion of this letter to set the stage fordiscussion as to what was and is thedevelopment of the Theosophical Society, andmore importantly, the development of theTheosophical movement from the nineteenthcentury to the present. Did we or are weaccomplishing what the Maha Chohanenvisioned? In this issue we will discuss whatour early founders saw and did and then followthrough with some of the various splinters oradditions. In particular, we will include a newexcerpt from our Russian contemporaries.

Following is an excerpt of H.P.B’scomments on her vision of the TheosophicalSociety. I adapted it to fit our times. [M.L.]

If you speak of THEOSOPHY, Ianswer that, as it has existed eternallythroughout the endless cycles upon cyclesof the Past, so it will ever exist throughoutthe infinitudes of the Future, becauseTheosophy is synonymous with EVER-LASTING TRUTH.

...Its future will depend almostentirely upon the degree of selflessness,earnestness, devotion, and last, but notleast, on the amount of knowledge andwisdom possessed by those members,on whom it will fall to carry on the

work, and to direct the Society afterthe death of the Founders.

... I do not refer to technicalknowledge of the esoteric doctrine,though that is most important; Ispoke rather of the great need whichour successors in the guidance ofthe Society will have of unbiasedand clear judgment. Every suchattempt as the Theosophical Soci-ety has hitherto ended in failure,because, sooner or later, it hasdegenerated into a sect, set up hard-and-fast dogmas of its own, and solost by imperceptible degrees thatvitality which living truth alone canimpart. You must remember that allour members have been bred andborn in some creed or religion, thatall are more or less of theirgeneration both physically andmentally, and consequently thattheir judgment is but too likely to bewarped and unconsciously biasedby some or all of these influences.If, then, they cannot be freed fromsuch inherent bias, or at least taughtto recognize it instantly and soavoid being led away by it, theresult can only be that the Societywill drift off on to some sandbank ofthought or another, and thereremain a stranded carcass to molderand die.

... [If] the Society will live oninto and through the [new] century,it will gradually leaven and perme-ate the great mass of thinking andintelligent people with its large-minded and noble ideas of Religion,Duty, and Philanthropy. Slowly butsurely it will burst asunder the ironfetters of creeds and dogmas, of

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social and caste prejudices; it willbreak down racial and nationalantipathies and barriers, and willopen the way to the practicalrealization of the Brotherhood ofall men. Through its teaching,through the philosophy which it hasrendered accessible and intelligibleto the modern mind, the West willlearn to understand and appreciatethe East at its true value. Further,the development of the psychicpowers and faculties, the premoni-tory symptoms of which are alreadyvisible in America, will proceedhealthily and normally. Mankindwill be saved from the terribledangers, both mental and bodily,which are inevitable when thatunfolding takes place, as it threat-ens to do, in a hot-bed ofselfishness and all evil passions.Man’s mental and psychic growthwill proceed in harmony with hismoral improvement, while hismaterial surroundings will reflectthe peace and fraternal good-willwhich will reign in his mind,instead of the discord and strifewhich is everywhere apparentaround us today.

... But I must tell you thatduring the last quarter of everyhundred years an attempt is madeby those “Masters,” of whom I havespoken, to help on the spiritualprogress of Humanity in a markedand definite way. Towards theclose of each century you willinvariably find that an outpouringor upheaval of spirituality or call itmysticism if you prefer has takenplace. Some one or more personshave appeared in the world as their

agents, and a greater or less amount of occultknowledge and teaching has been given out. Ifyou care to do so, you can trace these movementsback, century by century, as far as our detailedhistorical records extend.

... If the present attempt, in the form of ourSociety, succeeds better than its predecessorshave done, then it will be in existence as anorganized, living and healthy body when thetime comes for the effort of the [new] century.The general condition of men’s minds and heartswill have been improved and purified by thespread of its teachings, and, as I have said, theirprejudices and dogmatic illusions will havebeen, to some extent at least, removed. Not onlyso, but besides a large and accessible literatureready to men’s hands, the next impulse will finda numerous and united body of people ready towelcome the new torch-bearer of Truth. He willfind the minds of men prepared for his message,a language ready for him in which to clothe thenew truths he brings, an organization awaitinghis arrival, which will remove the merelymechanical, material obstacles and difficultiesfrom his path. Think how much one, to whomsuch an opportunity is given, could accomplish.Measure it by comparison with what theTheosophical Society actually has achieved inthe [early years of the society], without any ofthese advantages and surrounded by hosts ofhindrances which would not hamper the newleader. Consider all this, and then tell mewhether I am too sanguine when I say that if theTheosophical Society survives and lives true toits mission, to its original impulses through thenext hundred years tell me, I say, if I go too far inasserting that earth will be a heaven in the [new]century in comparison with what it is now!

FINIS.

H.P.B. The Key to Theosophy, page 305-7

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Henry Olcott’s Buddhist Crusade andthe Parliament of World Religions

Olcott went to Sri Lanka in order to helpbring back Buddhism to its people. TheBuddhist natives were poor and could notafford schools for their children, therefore,they were at the mercy of the missionaries.Colonel Olcott, himself, wrote a BuddhistCatechism for these people as well as fought tobring back their traditions including thecelebration of their own holidays. We willinclude a portion of his catechism.

FUNDAMENTAL BUDDHISTICBELIEFS

1. Buddhists are taught to show thesame tolerance, forbearance, and broth-erly love to all men, without distinction;and an unswerving kindness towards themembers of the animal kingdom.

2. The universe was evolved, notcreated; and it functions according to law,not according to the caprice of any God.

3. The truths upon which Buddhismis founded are natural. They have, webelieve, been taught in successive kalpas,or world periods, by certain illuminatedbeings called Buddhas, the name Buddhameaning “Enlightened.”

4. The fourth Teacher in the presentKalpa was Sakya Muni, or GautamaBuddha, who was born in a royal family inIndia about 2,500 years ago. He is anhistorical personage and his name wasSiddhartha Gautama.

5. Sakya Muni taught thatignorance produces desire, unsatisfieddesire is the cause of rebirth, and rebirth,the cause of sorrow. To get rid of sorrow,therefore, it is necessary to escape rebirth;to escape rebirth, it is necessary toextinguish desire; and to extinguishdesire, it is necessary to destroyignorance.

6. Ignorance fosters the belief thatrebirth is a necessary thing. Whenignorance is destroyed the worthlessnessof every such rebirth, considered as anend in itself, is perceived, as well as theparamount need of adopting a course oflife by which the necessity for suchrepeated rebirths can be abolished.Ignorance also begets the illusive andillogical idea that there is only oneexistence for man, and the other illusionthat this one life is followed by states ofunchangeable pleasure or torment.

7. The dispersion of all thisignorance can be attained by thepersevering practice of an all-embracingaltruism in conduct, development ofintelligence, wisdom in thought, anddestruction of desire for the lowerpersonal pleasures.

8. The desire to live being the causeof rebirth, when that is extinguishedrebirths cease and the perfected indi-vidual attains by meditation that higheststate of peace called Nirvana.

9. Sakya Muni taught thatignorance can be dispelled and sorrowremoved by the knowledge of the fourNoble Truths, namely:

a. The miseries of existence;b. The cause productive of

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misery, which is the desire ever renewedof satisfying oneself without being ableever to secure that end;

c. The destruction of thatdesire, or the estranging of oneself fromit;

d. The means of obtaining thisdestruction of desire. The means whichhe pointed out is called the NobleEightfold Path, viz.: Right Belief; RightThought; Right Speech; Right Action;Right Means of Livelihood; RightExertion; Right Remembrance; RightMeditation.

10. Right Meditation leads tospiritual enlightenment, or the develop-ment of that Buddha-like faculty which islatent in every man.

11. The essence of Buddhism, assummed up by the Tathagatha (Buddha)himself, is:

a. To cease from all sin,b. To get virtue,c. To purify the heart

12. The universe is subject to anatural causation known as “karma.” Themerits and demerits of a being in pastexistences determine his condition in thepresent one. Each man, therefore hasprepared the causes of the effects whichhe now experiences.

13. The obstacles to the attainmentof good karma may be removed by theobservance of the following precepts,which are embraced in the moral code ofBuddhism, namely:

a. Kill not;b. Steal not;c. Indulge in no forbidden

sexual pleasure;d. Lie not;e. Take no intoxicating or

stupefying drug or liquor. Five otherprecepts which need not be hereenumerated should be observed by thosewho would attain, more quickly than theaverage layman, the release from miseryand rebirth.

14. Buddhism discourages su-perstitious credulity. Gautama Buddhataught it to be the duty of a parent to havehis child educated in science andliterature. He also taught that no oneshould believe what is spoken by anysage, written in any book, or affirmed bytradition, unless it accords with reason.Drafted as a common platform uponwhich all Buddhists can agree.

H.S. Olcott, P.T.S., The BuddhistCatechism. Appendex. pages 128-133

However, Colonel Olcott wanted to takea broader view. He hoped to bring all theworld Buddhists together under a commonbanner. He spent his time finding theprinciples that all Buddhists would agree onrather than their differences - something we,Theosophists, should take heed to. Thisbroader view would come later when theParliament of World Religions convened.

... The Congress of the Theosophi-cal Society in September [1893] as a partof the Great Parliament of Religions was asignificant as well as successful event. ...We had little hope at first of having anyplace in either the intellectual or thereligious side of the World’s Fair; wefound the old yet senseless opposition toTheosophy obstructing the path. Sud-denly the scene changed and the managers

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of the Parliament of Religions became ourfriends and helpers. This change willnever be explained by those who do notknow the forces working behind the actsand thoughts of men. It not only took usinto the parliament, but gave us the bestdate of all sittings and made our Congressthe real Parliament itself. ... It wasdistinctly a Theosophical step because,being an effort to get on one platformrepresentatives of all religions, it was justwhat our Society has been accomplishingsteadily and what our objects andconstitution has always expressed.

Judge. Echoes of the Orient. Vol II, page159

One of the greatest achievements wastoward the realization of the second object: thestudy of comparative religions. TheParliament of World Religions was held 1893and then again in 1993. Both times it seems tohave been a success. It introduced both Hinduand Buddhist thoughts in America. Today, asa result, we find many sects of various EasternReligions here as well as concepts such askarma, dharma, and guru being words incommon usage.

We include a story taken from a talkgiven at the Parliament of World Religions:

THE FROG AND THE SEA

I will quote to you, brethren, a fewlines from a hymn which I remember tohave repeated from my earliest boyhood,which is every day repeated by millions ofhuman beings: “As the different streamshaving their sources in different places allmingle their water in the sea, so, O Lord,the different paths which men take

through different tendencies, variousthough they appear, crooked or straight,all lead to Thee.”

The present convention, which isone of the most august assemblies everheld, is in itself a vindication, adeclaration to the world of the wonderfuldoctrine preached in the Gita: “Whoso-ever comes to Me, through whatsoeverform, I reach him; all men are struggling,through paths which in the end lead tome.” Sectarianism, bigotry, and itshorrible descendant, fanaticism, havelong possessed this beautiful earth. Theyhave filled the earth with violence,drenched it often and often again withhuman blood, destroyed civilization andsent whole nations to despair. Had it notbeen for these horrible demons, humansociety would be far more advanced thanit is now. But their time is come; and Ifervently hope that the bell that tolled thismorning in honor of this convention maybe the death-knell of all fanaticism, of allpersecutions with the sword or with thepen, and of all uncharitable feelingsbetween persons wending their way to thesame goal.’

WHY WE DISAGREE

15th September, 1893I shall tell you a story which would

illustrate why we disagree. A frog lived ina well. It had lived there for a long time. Itwas born there and brought up there, andyet was a little, small frog. Of course theevolutionists were not there then to tell uswhether the frog lost its eyes or not, but,for our story’s sake, we must take it forgranted that it had its eyes, and that itevery day cleansed the water of all theworms and bacilli that lived in it with an

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energy that would do credit to our modernbacteriologists. In this way it went on andbecame a little sleek and fat. Well, oneday another frog that lived in the sea cameand fell into the well’

“Where are you from?”“Frog from the sea.”“The sea! How big is that? Is it as

big as my well?” And he took a leap fromone side of the well to the other.

“My friend,” said the frog of thesea, “how do you compare the sea withyour little well?”

Then the frog took another leap andasked, “Is your sea so big?”

“What nonsense you speak, tocompare the sea with your well!”

“Well, then,” said the frog of thewell, “nothing can be bigger than my well;there can be nothing bigger than this; thisfellow is a liar, so turn him out.”

That has been the difficulty all thewhile. I am a Hindu. I am sitting in myown little well and thinking that the wholeworld is my little well. The Christian sitsin his little well and thinks the wholeworld is, his well. The Mohammedan sitsin his little well and thinks that is thewhole world. I have to thank you ofAmerica for the great attempt you aremaking to break down the barriers of thislittle world of ours, and hope that, in thefuture, the Lord will help you toaccomplish your purpose.SWAMI VIVEKANANDA’S WORKS

VOL IAre we, Back to Basic Theosophists or

even neo-theosophists living in a well? Thereis a much bigger world out there within thegreater Theosophical movement, if you sodare believe it.

AN ESOTERICIST’S JOURNEY INAMERICA

by Yuri GorbunovTranslated to English by David Keane

[Editors note: due to space limitation wehad to narrow the topic to what was relevant tothis issue. Hopefully, we can pick up the rest insubsequent issues. ED]

Conclusion (This chapter concludes Part2 of the book, and provides an overview for theexperiences discussed in Part 1 (EsotericCrossroads) and Part 2 (Theosophical cross-roads).

The journey through America turnedout to be very productive and important. Manyillusions that I had nurtured regarding theglobal theosophical brotherhood dissipated, asmist in clear weather. I arrived at the conclusionthat the World theosophical movement and theAdyar Theosophical Society are quite different,and to substitute one for another would beincorrect, both from an organizational andfrom an academic and historical point of view.

Blavatsky and leading theosophistshad declared great and eternal objectives fortheir activities. The first task was to form anucleus for a universal brotherhood ofhumanity. This purpose is noble, great andimportant, even though there is doubt whetherit can be fulfilled during the course of severalmore centuries. Even the gathering of all thetheosophical societies into one internationalassociation has not yet been accomplished overthe past century. Petty troubles separated themfrom each other. Shameful competition andstruggle for power in the theosophicalmovement undermined it from inside. That ishardly surprising, as the majority of people

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joining these societies, were not distinguishedby any sort of special qualities that wouldfacilitate the speedy fulfillment of this purpose.They would not be ready for unity andbrotherhood, because humanity as a whole isonly making its first steps towards global unity.

The leaders of the World TS either didnot understand this, or understanding thesituation, they did not want to look at truth in theeye. I am not going to discuss the history of theWorld TS. It is well known. The fact is thatalready during Blavatsky’s life, a split hademerged in the TS, and nobody could deny it.Numerous splits arose from the very beginningof the International theosophical movement. Afew, and then many, theosophical organizationswere formed. They functioned and continue tofunction in parallel to the World TS. Moreover,the greater portion of them declared themselvesas independent from Adyar. During the life ofAnnie Besant, The Theosophical Society ofAdyar turned into what was essentially anIndian Theosophical Society. And still thepresidents of the Adyar Theosophical Societycontinue to naively claim the role of leader ofthe International theosophical movement rightup to the present time!

And so the first objective of theTheosophical Society remains unfulfilled to thepresent day. This noble purpose, promoted bytheosophists more than a hundred years ago,remains right into the twenty-first century. Atthe present time it is being debated anew. Aspecial role is appointed to the group of worldservers, of integrating the theosophical teach-ings, the teachings of Alice Bailey, themeditation groups, Internet, and the variousforms of service for humanity. The system ofspiritual brotherhood so formed is manifestingonto the physical plane through the United

Nations Organization and other internationalorganizations.

The idea of brotherhood, which H.P.Blavatsky declared, cannot be interpretednarrowly. It calls for the creation of a nucleus ofthe brotherhood of humanity, intending thattheosophists should organise this brotherhood.Brotherhood in a wide sense of the word is theunity of peoples throughout the world as ameans of countering wars, terrorism, crime, andglobal catastrophes; those causes which couldlead to religious and national fanatics within thepolitical, industrial or financial planetary elite.The terrorist attacks in New York underline thenecessity of unity of all the progressive peoplein the world. This is probably the way that weneed today to interpret the dream of the GreatMother of theosophy regarding the brotherhoodof humanity.

The development of Internet and theglobal information revolution has lifted onto anew and higher level, not only the question ofstrengthening unity within humanity, and ofsynthesizing the cultures of East and West andof the rational and esoteric knowledgeaccumulated by humanity, but also the questionof expanding those borders surrounding us onEarth and throughout the cosmos, for globalresearch.

How did Blavatsky express this idea in thelanguage of her own time and Worldunderstanding? She formulated it through thesecond objective of the Theosophical Society— of encouraging the study of comparativereligion, philosophy and science. Such anobjective could be realised in several ways. Thefirst way is theoretical. H.P. Blavatsky chose it.In The Secret Doctrine, she combined Easternand Western philosophy, rationalism and

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esoteric science, religion and classical occult-ism. She commented on rare sacred Easterntexts, hardly known in her time. She compareddifferent religions, presented a concise accountof the tragic destiny of world religiousmovements developed under fanatical leaders,and she bore witness to those priests and clergywho have demonstrated true spirituality.

None from among her associates orfrom those who have followed have been ableto penetrate as deeply into the AncientMysteries, or have had such a profoundlytransformative and revolutionary influence onrational science. They have only been able tore-circulate or comment upon those ideaspresented in The Secret Doctrine. The names oftalented and popular presenters of esotericphilosophy are widely known: W. Q. Judge, A.Besant, G. de Purucker, and also R. Steiner, H.Roerich and A. Bailey. They succeeded inattracting and integrating into theosophythousands of people from various corners of theplanet. Their works assisted in accelerating thespiritual evolution of humanity. It can be saidthat they opened the eyes of people to the natureof themselves, of humanity, of the planet and ofthe Universe.

Theosophists have awakened interestin the study of religion from various points ofview, and they have facilitated the learning ofthe concepts and truths of the Eastern religious-philosophic system in the West. In our presentday, there exist a considerable number ofscientific-research institutes and groups, occu-pied in the comparative study of religion,philosophy and culture.

Blavatsky repeatedly declared thattheosophy is not a new religion. She was right.The era of world religions effectively assisting

in the spiritual evolution of the people hasalready passed. This means, that though theworld religions will exist for several morecenturies, nevertheless these centuries willbecome the time of their decline unless theypermit themselves to become profoundlytransformed. This can be explained through thefacts of the wide dissemination of atheistic andesoteric world outlooks, of the emergence ofalternative universal teachings, of their inter-connection and integration with the modernspiritual and scientific achievements ofhumanity, and of the synthesis of Western andEastern cultures.

At the same time there is being formedthe New World Religion, or, to be more precise,the new scientific and spiritual doctrine, basedupon the belief by men and women in their ownpossibilities and capacities to cultivate self-perfection and to establish and develop rightrelationship between people, firstly within theone country, and then throughout the planet.

Blavatsky attributed a broad meaningto the concept of “a theosophist.” A theosophistis an investigator, not restricting himself to thelimits of contemporary dogmatic doctrines.Within this meaning, a great scientist whoadvances modern new conceptions in sciencecould call himself a theosophist. Blavatskyconsidered that it was not only members of theAdyar Theosophical Society, who wouldoccupy themselves with such investigation. Sheunderstood that the theosophical organizationswould not become a substitute for existingscientific and research institutes and laborato-ries. She proposed that the theosophicalworldview would extend the borders of theinvestigative work of scientists in all special-ties. And that is how it is turning out.

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The third objective, the investigationof unexplained laws of Nature and the powerslatent in man, is presently being carried out byscientists, psychologists and parapsycholo-gists, many of whom have never sought to enterinto the Theosophical Society. Hundreds ofsecret or legal laboratories and scientific-research organizations are today occupied ininvestigation of the powers latent in man, and inthe world in which he lives.

Time has shown that after Blavatsky,theosophical societies have little occupiedthemselves with investigative activities. Thoughthey have succeeded in making theosophy andesoteric worldviews popular, they neverthelesshave in essence become common interest clubs,members of whom develop loyalties to theideals of the theosophical movement and to thedesire to know modern esoteric philosophy ofwhich she was the Great Mother.

Meanwhile, wide of the truth for ourday are those scientists who treat withskepticism theosophy, which they mostly donot know and do not want to know. A genuinescientist is not afraid of the judgment of thepeople, and welcomes any fresh, unusual idea,since it comes to him from that sphere which thefamous Russian scientist and scholar VladimirVernadsky had called the “planetary thoughtsphere”. A new idea comes to people throughthe brain and consciousness of the scholar andis received from the Cosmos, from theUniverse, that is to say from God. Such atheosophist — courageous, resolute andexpanding his consciousness — Blavatsky sawas the genuine scientist. And many suchinvestigators have appeared during the twenti-eth century. Einstein, Vladimir Vernadsky,Konstantin Tsialkovsky could be namedtheosophists. They to a large degree are true

theosophists, bright and inquiring individuals.Today it is impossible to become a researcher orscholar, without studying esoteric philosophy,and Eastern teachings because we live in the eraof synthesis of culture. Probably, very soon allthese disciplines will be studied in alluniversities of the world.

Today theosophical, esoteric andoccult knowledge is broadly distributed bymass media. According to some statisticsgathered by religious organizations, about 25percent of the population in the Westerncountries have become interested in esoteric,occult and mystical teachings. There are manyscientists among them.

Is there a future for the theosophicalmovement? Of course there is. Through it theyouth are influenced, having the possibility tostudy theosophy in special schools andassociations, independently. People interestedin Eastern studies have become far morenumerous, than was the case during Blavatsky’stime. The theosophical classics are beingtranslated into many languages of the world.The churches are separated from the state inmany countries of the world. They have beendeprived of the right to interfere in the affairs ofesoteric communities and societies, or topersecute their members, as had been the casein the dark years of the Middle Ages.

At the present time the world religionsare losing their former power over the minds ofthe people. Democratic reform, high livingstandards in general including secondaryeducation, and the information revolution havenot only undermined the authority of thechurches, but have also eliminated theirmonopoly upon truth and spirituality. Increas-ingly, people upon the planet are beginning to

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understand that the source of spiritualityresides in people themselves, and not in churchinstitutions and clergy. Humanity at the dawn ofthe 21st century differs greatly from thathumanity as it existed 100 years ago, or 1000years ago.

The form and ideology of the Worldtheosophical movement have changed. TheUnited Nations Organization has taken in handthe struggle for brotherhood among the peopleand nations of the Earth. Alongside the oneAdyar Theosophical Society, we today havehundreds of theosophical, esoteric, Roerich,and occult organizations. Theosophy is nowstudied almost by all individuals who areinterested in esoteric knowledge.

It is amusing to observe how theleaders of the Adyar Theosophical Society aretrying to preserve their long-lost authority, theirformer monopoly on theosophical teachings. Itis shameful and grievous to observe how theyhave excommunicated the Canadian andDenmark Theosophical Societies from theranks of the Adyar Theosophical Society, whilethey conduct many years of legal proceduresagainst the property of theosophists in Europewho are far distant from the borders of India.

Theosophical teaching in the widesense of the word has emerged as the propertyof all humanity. It belongs to all who aretouched by this radiant source of the AncientWisdom. Through it, the interest of the majorityhas shifted from the works of Blavatsky to theworks of the Roerichs, Krishnamurti, SriAurobindo, and Alice Bailey. Theosophy hasgrown up from its childhood phase, havingmatured during the era of Annie Besant. It hasbecome a composite part of the global culture.And this is precisely what the Great Mother of

modern theosophy had been seeking.

Theosophy is not a dogmatic doctrine,but rather is a constantly evolving teaching. It isknown that when humanity raises itself onto anew spiritual-evolutionary step in its develop-ment, it will receive from the Masters ofhumanity, a new portion of Teaching from theAncient Wisdom, and will gradually begin tomaster it.

The Secret Doctrine, as proclaimed byBlavatsky, was the next esoteric-philosophicalteaching, received by humanity from theMasters of Wisdom, members of the PlanetaryHierarchy. During the twentieth century, thisdoctrine has been supplemented by the nextportion of teaching, the esoteric-ethicalteaching called the “Living Ethics”, passeddown through Helena Roerich by MasterMorya, and also the philosophical-theoreticalsupplement to The Secret Doctrine, passeddown by Master Djwal Khul through AliceBailey.

That is why the present-day esotericist,theosophist, and occultist is obliged to studyand know world religion, classical Eastern andWestern occultism, theosophy, and the LivingEthics, as well as modern esoteric philosophy.Theosophists must clearly investigate andinquire into the knowledge transferred tohumanity from the Hierarchy. They would haveto agree that the world has changed in the 110years since Blavatsky. The essence of esotericphilosophy is also changing, because thesynthesis of science and philosophy doesn’tcease for a moment. Nor is there any doubt thatin the new century humanity will receive a newportion of spiritual-philosophical knowledgeand psychological technology.

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Theosophy might be compared witharithmetic. It is impossible to study the highermathematics, without knowing arithmetic. Inthe same way, it is impossible to become anesotericist, occultist or world server withoutknowing theosophy. In our days, without anunderstanding of theosophical doctrine orwithout knowledge of scientific discoveries, itis not possible to consciously engage inmeditation, expansion of consciousness, orpurposeful service to humanity, nor is itpossible to cultivate self-perfection. We live ina century of universal literacy and information.

At the same time, one cannot stop at astudy of theosophy. From theosophy it isnecessary to move on to the Living Ethics, theesoteric science of Alice Bailey, the anthro-posophy of R. Steiner, and to the discoveriesand achievements of modern rationalistscience. Only in this way can anyoneexperience the natural laws of the Universe, ofthe Earth and of humanity. And only in this waycan science and religions become progressivelymore spiritualised.

What requirements are necessary tobecome a modern theosophist? From mymeetings with American, Canadian andMexican theosophists and esotericists, I havearrived at the conviction that a moderntheosophist must:

a. actively participate in state andinternational politics so that individuals withvision, compassion and spiritual sensitivitybecome elected as presidents and members ofthe parliaments in all the states on the Earth; themore such spiritual leaders would be elected,the sooner the brotherhood of all nations wouldemerge.

b. actively participate in solving actualglobal problems upon our planet.

c. study rational sciences at universityand become a researcher of spiritual phenom-ena yet unknown to humanity, follow the mostrecent scientific discoveries and hypotheses,.

d. understand that the content oftheosophical study or esoteric philosophy isconstantly evolving due to humanity receivingnew portions of teaching - as it is for scientists,so it is also for esotericists.

e. study theosophical doctrine, modernesoteric and rationalist philosophy, andclassical occultism,

f. study the history of the theosophicalmovement, and put an end to attempts by someleaders of the theosophical society to shatter theunity of members of the global theosophicalmovement.

g. study portions of teaching received byhumanity during the 20th century — Agni Yogathrough Helena Roerich, anthroposophy throughRudolf Steiner, esoteric philosophy throughAlice Bailey, the Synthesis of Yoga through SriAurobindo, metahistory through DanielAndreev.

h. participate in the practical work of oneof the groups of world servers promoting thesynthesis of Eastern and Western culture.

i. promote by all ways possible thespiritual growth of individuals, and lifting thelevel of spirituality for all humanity.

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Introduction to Agni YogaAs a Russian, I can tell you about some

problems dealing with this teaching. Forexample, all 15 volumes (10 titles) of AgniYoga were written in a language that we,Russians, never speak in. It is a combination ofold and modern Russian. Translated intoEnglish these books lose a flavor or even asense without which one cannot properly anddeeply understand the ideas that are developedin them. These ideas can be understood only atthe level of our subconsciousness. Sometimesyou feel that you understand all the words in asentence but you cannot open their meaning asa whole, if you are not well trained intheosophical basics and in Russian religiousphilosophy.

Three Sources of Agni Yoga

Many of those in Russia, who take agreat interest in the Living Ethics, recognize itas the only true and unique universal teachingand studiously disseminate it to the masses. Formany of those in Russia, who are led toesotericism, Agni Yoga is perceived as acomplete course of the esoteric philosophy.

The popularity of ideas of Agni Yogaamong a certain part of the Russian intelligen-tsia can be explained by two factors. Firstly, bythe popularity of books and pictures by NikolaiRoerich. His separate works were reprintedmany times in Soviet Russia. His ideas aboutthe necessity of preservation of the worldculture, of his Peace Pact were popularized inevery way and were pragmatically used by theCommunist regime. His sincere service toRussia — to Soviet Russia, was emphasized bythe regime. In its ideological work the Sovietregime laid a special stress on the activity of theInternational nongovernmental and nonpoliti-cal association “Peace Through Culture”. Its

branches were established in a number ofcountries of the world.

Nikolai Roerich is recognized as anoutstanding thinker, writer and artist in Russia.As for Helena Roerich, her work was hiddenfrom the Soviet reading audience, and only avery small group of the Soviet people wasaware of her Agni Yoga series almost up to thelate 1980s. One will not find her name in Sovietencyclopedias or dictionaries. A brief biogra-phy of this remarkable woman was published inRussia for the first time in the early 1990s.

The second factor was the broadcirculation and low prices of books of the AgniYoga series. In the late 1980s. A. Klizovsky’sbook on Agni Yoga philosophy called Basics ofUnderstanding of the New Epoch waspublished. I suppose that this book was nevertranslated to English and it is a pity that awestern reader cannot study it. It is the onlywork, which was written about the LivingEthics under the supervision of HelenaRoerich. This book opened my eyes on theUniverse and on right human relations, whenI read it for the first time. This is the best bookabout the Living Ethics ever written.

However, the publication of transla-tions of esoteric books of modern foreignauthors, occult and theosophical classicsnaturally resulted in the fall of popularity of theAgni Yoga teaching. Many of its formerfollowers were later led away from it by theToltec Magic of Karlos Kostaneda, by theTibetan’s teaching, and numerous titles onMagic, Tarot, and Eastern philosophy.

Today in Russia esotericists under-stand the complete character of the Agni Yogabooks. The sources of this teaching can be

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easily found. Moreover Nikolai Roerich andHelena Roerich described these sources insome detail by themselves.

The first source was theosophy andOriental philosophy. The Roerichs displayed agreat interest in the Oriental teaching in theiryouth. Remarkable Russian orientalists wereinvited to visit their house. Many of them hadtraveled or lived in Asian countries for a certainperiod of time and published their works. TheRoerichs read these works. Books of Russiantravelers around Asia were of a particularinterest for them. Amongst Russian books,published about India were the ones written byH.P. Blavatsky. They never met with her inperson, but constantly her books were anendless reference for them. Moreover, HelenaRoerich translated The Secret Doctrine intoRussian and published an abridged translationof The Mahatmas’ Letters to A.P. Sinnett. In the1990s all Russian esotericists studied bothvolumes of The Secret Doctrine in hertranslation.

The second source was their workunder the Master Moria’s guidance since 1920.Helena Roerich constantly emphasized herclose cooperation with the Hierarchy, butpublished books of Agni Yoga anonymously.Nikolai Roerich never emphasized his collabo-ration with the Master.

The theme of telepathic or othercontacts of rare and advanced representativesof the human race with the Masters is verydelicate, because these facts cannot be provedexperimentally with the help of specialinstruments by rational science. Only indirectproofs and arguments could be presented.Contacts or meetings of rare individuals, called‘flowers of humanity’ by the Roerichs, with the

Masters from the subtle planes always causeddisputes and discussions, on the one hand, andmistrust in such information by the majority ofpeople on the other. This is a quite naturalreaction by the absolute majority of materialis-tically thinking people. Due to a rather lowlevel of spiritual development these people, as arule, were unable to understand the mysticalnature of such phenomena.

Frequent meetings or visions ofAngels, Saints, and Jesus were known in historyand described in all the sacred books andtheological literature. In the Bible, as youremember, Moses’ conversation with God, andin the Koran ‘Mohammed’s meeting withAllah’ are described. Believers cannot avoidacknowledging such facts as trustworthy,positive and reliable sources. The masses couldhardly understand the process of birth of newreligious concepts, of new ideals of mankind,could they?

Helena Blavatsky was, perhaps, thefirst researcher who brought up for discussionthe theme of contacts with the Mahatmas andthe possibility of long and effective work ofdisciples chosen by Them under Their wise,and selective guidance, and the forms for suchwork. Few modern esotericists publiclydescribe their contacts with higher planes.

H. Roerich and A. Bailey openlydiscussed the nature of their work under theguidance of the Masters. They wrote that theacknowledgment of the need and efficiency ofmanagement of humanity under the guidance ofthe Hierarchy is one of the main conditions forfurther evolution of humanity.

The third and the main source wasantique and medieval classic occultism. Classic

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occult works were translated and printed byRussian masons in the 18th-20th centuries. Manyof those titles were also reprinted in the 1990s.

It is well known that at the end of the19th century the Ageless Wisdom or ArchaicScience was opened to mankind by H.P.Blavatsky through Theosophy, the well-elaborated occult system. The Ageless Wisdomis an esoteric component of human culture. Ithas existed on Earth for ages. During the 20thcentury the Ageless Wisdom was revealedsimultaneously through the teaching of anthro-posophy of R. Steiner, the Living Ethics and inA. Bailey’s teachings.

All three teachings clearly state thebasics of energetic understanding of theUniverse, humanity and a human being. Theyclearly state the basics of the energetichierarchy of planes and worlds of differentdensity up to the subtle spiritual world.

Theosophy and the three teachingsbased upon it are intended in the first place forscientists, whose task is to synthesizeexperimental and esoteric sciences. The mostvaluable process today is the process ofsynthesis of four components ‘science, reli-gion, philosophy and modern occultism, notjust the synthesis of three components’ science,religion and philosophy, as it was inBlavatsky’s time.

All three teachings confirmed the factof the beginning of a process of new energeticchanges for the present human race and itsconsciousness. They contain clear practicalrecommendations about ways and methods ofchanging human consciousness.

Thus, it is useless to argue today about

the authenticity of all three teachings and theirsources. Today the missions of all theosophical,anthroposophic, Agni Yoga, esoteric, occult,New Age associations, organizations andlodges are not to clear up the relationshipsamong themselves, but to popularize knowl-edge of all the components of the Modernesoteric philosophy among the people, toprepare them for self-perfection, to teach themto meditate and to serve humanity during thepresent stage of transition of our consciousnessinto a new energetic state or quality.

2. General description of Agni Yoga books

If we were to compare Agni Yoga withmodern esoteric teachings we could arrive atthe following assessment: like all othercomponents of the Ageless Wisdom, the LivingEthics manifests the highest humanistic ideals.

The Living Ethics has been presentedfor the first time in the history of mankind in theRussian language. Agni Yoga titles have beenpublished in English since 1924. This meansthat several generations of Americans andEuropeans were brought up in the spirit of AgniYoga ideas. But the Agni Yog ed circle ofintelligentsia could get and read them in handtyped copies. Those who tried to lecture aboutAgni Yoga and the Ageless Wisdom werefollowed by the KGB. Now one can find HelenaRoerich’s titles in every city. There are severalgood Russian-language Web sites devoted tothe Roerichs and Agni Yoga, with manyelectronic esoteric books on them.

A program for the improvement andself-perfection of the human race, assistingthem towards a new stage of its developmentwas given by two extraordinary and remarkablepersons — by the Roerichs — husband and

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wife. Helena was entrusted with a mission towrite down a Message for humanity. NikolaiRoerich was entrusted with other missions: torender assistance to his wife in publishing AgniYoga books, to explain the contents of the newteaching in his own series of articles and books,but mainly — in pictures. He painted aboutseven thousand pictures, many of them onesoteric subjects.

Agni Yoga was a great and importantaddition to The Secret Doctrine and A. Bailey’steaching. The most valuable innovations in themodern esoteric wave in Russia are thepublication of the Russian versions of A.Bailey’s and the Tibetan’s works, andintroduction of occult meditation to the Russianculture.

In 1994 I published a book in Russiancalled The Community and the Leader in theEpoch of Fire. In it I compiled three works byHelena Roerich, written in the 1930s. They areThe Basics of Buddhism, The Precepts to theLeader, Saint Sergey Radonezh. These workscan be called an introduction to a new science— the Esoteric Sociology. I wrote an articleAgni Yoga: the Community and the Leader forthis book. In the Introduction I wrote: “Thisnew branch of sociological knowledge has beenconstituted recently. In contrast to other socialsciences the Esoteric or spiritual sociologyexplains laws of planetary development of thebiosphere by powerful influence of cosmicvibrations and rhythms of the Universe; by theclose interrelation of events taking place on theEarth with life on other planets and in the FieryWorlds; by the presence of particular spiritualflows in the biological sphere as well as bycoordination of enlightenment performed by afew of the Masters, Shamballa and cosmicintelligentsia.”

As you well know, the standard

publication of Agni Yoga includes 11 books in15 volumes. There are two other non-standardbooks — a first variant Community and ThePrecepts to the Leader were among them.

It is impossible to describe all AgniYoga books in a single lecture. It is possibleonly to mention the main themes, described inall and in each of them. Here is a list of the mainthemes:

1. good and evil2. the crisis in evolution of

mankind and the New Epoch3. infinity4. the evolution and involution

of the Universe5. the Masters, Teachers of

Humanity, Mahatmas6. the Mother of the World7. Occultisms8. collaboration and cooperation9. Law of Karma10. Law of Reincarnation11. thoughtforms and their sig-

nificance12. education and the importance

of the Heart13. prayer14. beauty and fine arts15. psychic energy16. the Subtle and Fiery World17. centers of superconsciousness18, a monadAgni Yoga is one of the largest stones in

the firm foundation of modern occultism. AgniYoga books may be looked at as an introductionto modern occultism. It is easier to understandthe basics of modern occultism or theosophy,while reading these books. Their study helps usto expand our consciousness and to learn basicsfor a new world outlook. In other words, one

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should read some Agni Yoga books beforestarting a detailed study of classical esotericphilosophy or the Ageless Wisdom.

You may ask me why there is not anyinformation about meditation in Agni Yoga.We should keep in mind the fact that Agni Yogawas written in Russian mainly for Russians andChristians. The Orthodox Christians have a sortof Christian meditation. It is called a ‘prayer ofthe heart.’ For Russians of the 1920-1930s suchmeditation could have been a great advance incomparison with atheism. However, today thelevel of spiritual consciousness of Russians isquite different and meditation on The GreatInvocation, which was given to humanity by theMaster Djwal Khul in 1945, is becoming acomponent of Russian spiritual culture.

It is too early to speak of the crisiswithin all the known world dogmatic religions.It is difficult to explain the energetic roots of allmodern religions to people who believe in God.The process of development of a new spiritualculture for the sixth human subrace has justbegun. It will last for several centuries. And wecan not even guess what will be its eventualcontents. We can tell only that it will contain thesynthesis of science, religion, philosophy, art,occultism and something else.

3. Different Political and Esoteric Trends inthe Russian Agni Yoga Movement

A new trend in the esoteric or spiritualdevelopment of Russia arises from thedevelopment of new esoteric concepts. We candivide these concepts into three groups:

New concepts within Agni Yoga move-ments. New concepts on the basis of classicaloccultism. Combinations of different esoteric

traditions, including A. Bailey’s teaching.

We shall not discuss all of them. I willspeak only about new concepts within AgniYoga movements in this lecture. There aremany procommunist concepts. One of them hadbeen developed by Yuri Klyuchnikov, a wellknown propagandist of Agni Yoga in Siberia.He highly appreciated the books of Agni Yoga:“The appearance of Agni Yoga books is anevent having no analogy at least during the lasttwo thousand years. This is Prophesy orRevelation similar to the Gospel. Thecourageous and sensible message of theCommunity, giving blessing to our socialistinitiative, should be heard. Ideological turmoil,white and black revision of the past, and theamplifying chorus of democrats calling todismantle the achievements of socialism wouldnot bring expected positive results. Thefoundation of the Fatherland has beenconstructed out of socialist building blocks andto change them with private property buildingblocks would mean to move the country and thewhole world backwards”.

Klyuchnikov tries to prove thatMarxist and Leninist ideas were absent in theNew Era Community edition that was printed inLatvia “in order to avoid hindrances to theRoerichs in Europe and America”. He was oneof those who believed that “today the Urgaedition (in which Helena Roerich tells aboutLenin and Marx as Mahatmas) gains in specialtopicality. The struggle for the future of theplanet entered a decisive phase and the CosmicHierarchy confirmed a communist perspectiveof the Earth and consequently the legality ofMarx’s and Lenin’s ideas, their invincibility”.

Valentine Sidorov, a writer, poet andscholar, made a valuable contribution to

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disseminating ideas of the Living Ethics in theUSSR. His opinion was close to that ofKlyuchnikov. He wrote and published severalfiction and non-fiction books and articles aboutthe Roerichs’ works. He did his best tointroduce them into the Soviet ideologicaldoctrine during the 1970-1980s. According tothe Soviet tradition he was appointed thePresident of the nongovernmental and nonpo-litical association “World Through Culture” bythe Central Committee of the Communist Party.It is clear that he was a man devoted “to thecause of the Party and Government”. Naturally,his respect for Lenin was great. He made nosecret of this fact and compared Lenin withMahatma Gandhi. He called the people “tocomprehend Lenin through Helena Roerich’sconcept in days of severe spiritual crisis”.

He was making constant attempts toembellish Lenin’s image and to prove thatLenin, like Nikolai Roerich, belongs to a “verysmall cohort of cosmic intelligentsia”. Heresorted to various mystic tricks and tried, forexample, to prove that wounded Lenin did notdie of a poisoned bullet because he hadimmunity against this particular poison.

Other followers of Agni Yoga declaredHelena Roerich an icon. They call people tolove her and pray to her. The popularity of theAgni Yoga teaching is steadily growing inRussia. One of the reasons is the procommunistbackground of the teaching clearly expressed inthe Urga edition of Community.

These examples show that the attitudeto the Living Ethics is different in ModernRussia. Many people there dislike the reformsconducted by Boris Yeltsin. So the problemwith both editions of Community is closelyconnected with a generally unsatisfactory

situation in Russia on the physical plane andwith reforms conducted by Boris Yeltsin, theex-President of Russia.

I understand that there is a deepmystery, a secret about the writing andpublishing of these two titles in Russian. Thereare two contradictory and opposite opinions byNikolai Roerich, coauthor of Agni Yoga, aboutRussia. Concerning the Bolsheviks regime, hewrote in his Diary in 1918: “And if one dayunpretentious analysts would say that theBolsheviks wanted to create something, youshould know that this is untrue. The tyranny ofcommon people established by Lenin andTrotsky and their gang has nothing in commonwith lofty understanding of socialism, with atouching dream about world unity andbrotherhood. The people deleting three sacredwords — Brotherhood, Equality, Liberty — arethinking as tyrants and they will be rememberedas unscrupulous and bloody grave diggers...They made steps for people’s achievementsdifficult. They will suspend culture; they willharden arts and science. If we are thinkingabout sacred unity, these bloody infamousphantoms can provoke only loathing. All of themost base, the most corrupt, and the mostdishonest closed ranks around the Bolsheviks’gang. But they believe that they will besurrounded with legends, we are aware of theselegends about Pugachev, about Razin, aboutKudoyar (all resurrected against Tsarist regimein 18th century — Yu.G.). Has poor Russia notdeserved a creative origin, and has it no right tofree development of the human personality, ofthe human spirit?”

Later Nikolai Roerich changed hisattitude toward Soviet Russia. What made himchange it? Why did he come to the Soviet Unionin 1926? The answer to this question has great

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significance for understanding the main trendof development for occult knowledge in the21st century. I suppose that first of all, he wasdeeply disappointed with the actual life, socialrelationships and low level of spirituality of theWestern nations that he saw in Europe andAmerica through his own eyes. Incidentally,Blavatsky was also disappointed. Many otherRussian thinkers were disappointed also.

He saw all the negative sides of thebourgeois society and critically describedthem. He saw that this society does not careabout its own spiritual growth and strengthen-ing unity, and the brotherhood of all the nations.The result, as we know, was tragic: there weretwo world wars and hundreds of local nationaland ethnic wars on all the continents; there wasracism and apartheid in America and Africa;the developed countries did their best to createconditions favorable for organizing interna-tional gangs of terrorists and globalists.

It is today therefore evident thatmodern theosophy and teachings based on ithave been given to humanity not only to the pastand present generations, but to future ones aswell. The number of people freeing themselvesfrom religious and materialistic dogmas isincreasing. The time will come when thisprocess will bring about change in theconsciousness of the major part of humanity infuture centuries. We should all work for thespiritual evolution of our planet. This is themain lesson that all esotericists should learnperfectly.

One should consider that all the AgniYoga books translated into English nevercriticize the communist regime. In Russianthere are only two books from this series inwhich the problems of the communist regime

were under discussion. But this is a long storyand I will tell about these titles in a new book Iam writing.

You may say that this argument provesnothing and you will be right. However, there isanother very strong argument as well. A. Baileywas an English woman and she never visitedRussia in her lifetime, but I am sure that youknow how many good and positive words shewrote about the new Russia in her books. Allthree outstanding women — Blavatsky,Roerich and Bailey — unanimously wroteabout Russia with a great sympathy becausethey all were told on different occasions by theMasters that the Russian nations and territorywould become a birthplace of a new religion inthe far future. This fact emphasizes Russia’srole for the evolution of spirituality on theEarth. This is a very important point and weshould ponder upon it intensively to disclosethis mystery — the mystery of publication ofthese two Agni Yoga titles: the procommunistedition of Community and Precepts to theLeader.

4. The Problem of Authenticity of EsotericTexts

In all epochs there have appearedindividuals, who declared themselves to havebeen initiated into the mysteries, and who havehad telepathic communication with higherBeings. Sometimes a few of their contemporar-ies believed in their declarations. But moreoften they were disbelieved. Rational andexperimental science was and is incapable ofchecking the authenticity of their knowledge,received by them from their Masters throughtelepathic communication. Only occultists ofrare knowledge are sufficiently experienced to

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make such analysis.

We know how many vigorous discus-sions about telepathic communication bycertain leaders of the TS with the Masters weretaking place in the past. Only highly qualifiedesotericists are capable of clearly discerningthe authenticity of such communications.Otherwise, misunderstanding may arise amongthose who have believed in the new manifestedtruths and those who have refused to believe.As far as we know any case of suchmisunderstanding may split asunder anyorganization, association or group. But who cantell that the conclusion of the knowledgeableand experienced occultist was correct? How isit possible to prove that Blavatsky, HelenaRoerich and A. Bailey were in telepathiccommunication with their Masters for decades?What criteria could be offered?

• Close connection of the new teachingwith classical occultism and oriental philoso-phies recognized by humanity.

• Brilliant knowledge of the worldreligions, and the history of academic, esotericand symbolic philosophy.

• High spirituality and responsibilitydemonstrated by the communicators.

• Writer’s gifts and unusual language orstyle.

• Popularity of their publications amongmasses of the population.

• Highly developed skill of gettingintuitive knowledge.

• Capability of establishing organiza-tions for practical usage of the new esotericknowledge.

• Journeys around Asia and a long lifeexperience of residence in different culturalsurroundings.

• Gift of mystical experiences.

Almost all nine of these qualities we candiscover in the three great women we arespeaking about. What else can be added?

“Master’s” language. Quite often this is ausual style with elements of belles-lettrespractice. Literary language of a true messengerhas many particularities. For example, AgniYoga books are written in a language absolutelyuncommon for a Russian well-educated person.This language is a mixture of modern and oldRussian high-flown style, in which nobody hasever spoken or written.

Meticulous logic of the author we findin A. Bailey’s books: a clear plan of the entirework, of each chapter, of each section. Some ofher last books surprise us with some very longdescriptions. They can be explained with herincapability of clearly explaining the essence ofthe received information and hasty, as in somebooks by Dostoyevsky, interpretation. But eventhese very long descriptions and incomprehen-sible passages are much more than carefullyexecuted fiction prepared by “messengers” inquotation marks.

The novelty of the Master’s informa-tion in contrast to other sources. Many ideasdescribed by Blavatsky in The Secret Doctrinewere well known to orientalists from theoriginal sources, by mystics, followers ofdifferent esoteric traditions such as Hermetism,Suffism, Gnosticism, Zen Buddhism, Chris-tianity etc. However, when compiled andcombined together by her, these ideas gavebirth to a completely new teaching, a newphilosophic and scientific doctrine for the firsttime in the spiritual history of humanity.Blavatsky introduced an exceedingly greateramount of new sources into broad scientificcirculation and tried to present abstract esoteric

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ideas into form through a doctrine, a scientificconcept, which continues to attract scholars ofall countries till the present moment.

Traditional sequence in manifestationof teachings as new components of the AgelessWisdom. Teachings by R. Steiner, HelenaRoerich and Alice Bailey followed on from TheSecret Doctrine. They are closely connectedwith modern esoteric philosophy. Modernesoteric philosophy is the only authenticchannel for esoteric knowledge.

In conclusion I wish to say thefollowing: neither Blavatsky or the Master KutHumi, nor Helena Roerich or the Master Moriahad any copyright on the laws of the universe.They are not owned by any person, anyassociation, any lodge. There are basicprinciples and laws of the universe. The greatBeings throughout the ages expressed theselaws in an adequate form at a certain time and ata certain place within a certain culture.

Conclusion

• Agni Yoga Teaching was historicallymanifested for Russia in the 20th century andfor all of humanity in the 21st century.

• Nowadays we can find severalideologically different groups in the RussianRoerich movement.

• Societies of a sectarian type are themost politically influential and popular.

• They work much to disseminate ideasof the Living Ethics to the masses.

• There is a core membership group ineach of them.

• They try to live in accordance with therules of spiritual community, given in AgniYoga.

• The weakness of these associations istheir worshiping of the personalities of Helena

Roerich and Nikolai Roerich.• Such adoration reminds us of the

former cult of Stalin or other leaders of theworld proletariat, as the official communistpropaganda called Vladimir Lenin, Karl Marxand Fredrick Engels two decades ago.

• It proves that the psychology of theolder generations has changed only a little bynow.

• Groups of the second type in theRoerich movement could be calledprocommunist.

• The ideological concept of thispropaganda is based on two ideas: themessianic role of Russia and the necessity toreturn to the socialist regime.

• Members of these groups suppose thatonly the so-called “New Russia” could savehumanity.

• As I understand this prediction,repeated several times in Agni Yoga, notmodern Russia, but future New Russia and thepeople, which will live on its territory in the farfuture would be able to save humanity andcreate a new civilization on the earth.

• This civilization will have commonfeatures neither with the Western “opensociety”, nor with the “developed socialism”.

The third group in the Roerich movementis not numerous and so is not well organized.

• It is formed by individuals from theintellectual elite, making attempts to integratethe new teachings (of Roerich and Blavatsky)into the Russian philosophical tradition.

• It includes a few teachers trying toindoctrinate younger generations in schools inthe spirit of brotherhood and spirituality.

• If the first two types of groups arehostile to the teaching of Alice Bailey andmodern occultism in general, the third grouprecognises all teachings as equal and worthy of

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analysis and spreading out into academiccircles.

• One of the most urgent and importantproblems for scholars in all countries is theproblem of authenticity of the theory andmethods of receiving the esoteric teachingsfrom the Masters.

assists this person to construct a firm, innerchannel to the subtler planes. He/she learnshow to provide his/her support to other peoplein their spiritual quest. Both women duringthis age studied Oriental and esotericphilosophies and at the end of this period metthe Envoys or Masters from Shamballa:Helena Roerich in 1920, Alice Bailey in 1919.Let us remember the time of their meetingswith their Masters. This was the year when theLeague of Nations was established. It was thetime when many countries made an attempt toestablish a body of planetary government. TheOrganization of the United Nations became alegal successor of the League of Nations in1946.

These meetings became the source ofdivine grace and light for them, for theirfamilies, for their nations, for the wholeworld, for the spiritual evolution of humanity.Their channel connecting to the subtler planeshad been gradually consolidated so that theybegan to provide spiritual help to all peopleaspiring towards it. Maturity of spirit, goodlife experience, and relationship with theHierarchy helped them to study the Orientalphilosophy, Theosophy, and the Indiancultural heritage.

From the numerological point of viewa human age of 41- 42 years — for HelenaRoerich it was 1920, for Alice Bailey it was1919 — a spiritually mature personality iscapable of working out complex researchprograms for herself. Her spirit becomescapable of manifesting subtler realities in thephysical world. If a personality is spirituallyadvanced and active in self-perfection at thisage (7 x 6) she cultivates a readiness to

Comparative Biographies of Helena Roerichand Alice Bailey

There are many common features inthe biographies of these remarkable women aswell as in the teachings they presented tohumanity. Comparative study of the biogra-phies of Helena Roerich (1879-1954) and ofAlice Bailey (1878-1949) shows that theywere both approximately at the same agewhen they started to study esoteric philoso-phy, and it was almost at the same time whenthey met their Masters and began to write thebooks which had made them famous andrespected by all the world esoteric commu-nity.

In the spiritual growth of personality anage of 28 (or 7 x 4) represents the age of a“monk”, the person who has finally found hisspiritual path to the subjective, subtle planes.From the numerological point of view this isthe Fourth age initiation. In this age a stablespiritual channel is being established toreceive extensive spiritual, philosophical andtheological information. Helena Roerichturned 28 years old in 1907, Alice Bailey in1906.

The Fifth age initiation occurs when aperson turns 35 years of age (or 7 x 5). It

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healing impulses into the all-embracingprocess of transition of the fifth subrace intothe sixth one. Considering long termevolution, these new teachings with theirsource — theosophy — are capable also ofcontributing healing impulses into the all-embracing process of transition of the FifthRoot Race into the Sixth Root Race.

H. Roerich and A. Bailey deeplyknew theosophy and classical occultism. A.Bailey was a teacher of theosophy inCalifornia and then in New York. H. Roerichtranslated The Secret Doctrine by H.P.Blavatsky into Russian in the early 1930s.

H. Roerich and A. Bailey never meteach other. They worked independently. Theysay the Roerichs worked on the astral plane.A. Bailey worked on the mental plane. Butstudents of esoteric philosophy shouldcombine both while going along the Path andserving Humanity.

They used different methods forwriting their books. H.P. Blavatsky wrote herworks as a scientist: with references andfootnotes to books of a thousand differentauthors. In her own works she singled out a setof the most important scientific and esotericproblems. These problems were at the centerof attention of Helena Roerich and AliceBailey. Helena Roerich abstained from anykind of references in the Agni Yoga books.She repeatedly asserted that she onlytransmitted the knowledge about the LivingEthics, received from the Master Moria, tohumanity. In Alice Bailey’s books, referencesto the works of other authors are few. Theycontain the information from such a high

perform courageous deeds for the good ofhumanity. She spreads her wings over herfields of service.

During this age, quite independentfrom each other, both remarkable womenbegan to work on two momentous projects:they each wrote their own books andtelepathically annotated books of theirMasters — new component parts of theAgeless Wisdom. In creative cooperationwith Master El Moria, Helena Roerich wrote13 books of Agni Yoga, known now under thename “Teaching of the Living Ethics”, duringthe 17 years (1920-1937) and several of herown books, including several volumes ofletters. In creative cooperation with MasterDjwal Khoul, Alice Bailey telepathicallywrote 19 books, as well as five books of herown, during the 30 years (1919-1949).Collectively, they were later called “ABailey’s Teachings.” Both women presentedTwo Great Messages from the Hierarchy tohumanity. These Messages contain thousandsof pages of the most complex and difficulttexts.

In the Seventh age initiation (7 x7=49) a spiritually advanced person expandsher consciousness firstly up to the planetaryscale, then up to the cosmic one. In Seventhand Eighth age initiation (7 x 8=56) aspiritually advanced person observes a battleof light and dark forces in the Supermundanewith a peculiar vigilance. Under the Law ofSacrifice both remarkable women sacrificedthe power of their ethereal bodies for the sakeof manifesting the new component parts of theAgeless Wisdom onto the physical plane. Thenew teachings are capable of contributing

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mental level, from such profound knowledge,that it could not be taken from any scientific orwritten source. The newness of this informa-tion is so amazing that even a critical mindmust understand that this information hadcome from subtle sources.

There is also one further commonfeature, very important for our theme. Bothgreat women constantly emphasized theextraordinary importance of the New Russiafor the New Epoch, marking the transition ofour fifth subrace into the sixth subrace. Theyboth confirmed that Russia would be theterritory providing the birthplace for a newworld religion or universal planetary teach-ing. And perhaps, the teachings manifested byH.P. Blavatsky, H. Roerich and A. Bailey willbecome the first three footsteps on thestaircase of the spiritual evolution leading to anew human civilization on the earth.

2. Chronological publications ofbooks by A. Bailey and H. Roerich

The 20th century was the time ofsynthesis — synthesis of world cultures andreligions, esoteric teachings, of esoteric andexperimental sciences, of medical and healingarts. At the beginning of the 21st century, weare witnessing the process of synthesis and itwill go on for a few centuries and will end increating the new world civilization.

We are witnessing also a process ofsynthesis of theosophy, Agni Yoga andBailey’s teaching. These three components ofModern Occultism do not contradict eachother but rather compliment each other withnew ideas. Together, they form the mental and

spiritual basis for the future develop-ment of a new human Race.

If we compare all of them, wewill notice that, firstly, a certain firmrelationship exists between works by A.Bailey and those by H. Roerich. Bothwomen worked at the same time withtwo different Masters and gave newsystems of spiritual self-perfection topeople.

Secondly, all Agni Yoga bookswere published before the SecondWorld War. During the same period themajor portion of A. Bailey’s works werealso published. 13 of her works werepublished after 1942. Obviously, theRoerichs had no time to deeply study A.Bailey’s teaching as many of their ownworks were by that time written andpublished. Together they publishedabout 50 titles between 1920-1960.

Thirdly, A. Bailey’s works werepublished in English and were almostunknown to Russian readers before1993. Agni Yoga books were firstpublished in Russian and then immedi-ately were translated into English. Theyalso were unknown to Russian readersbefore 1988. Some ideas from theLiving Ethics came to Russia during the1960s through Nikolai Roerich’s books.Agni Yoga books have been published inRussia since the end of the 1980s.

Fourthly, the frequency ofpublication of esoteric teachings by theMasters had increased during the periodfrom 1878 to 1960 — a lot of books and

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a great number of articles. Such a hugeamount of information is being received byhumanity as circumstances become favorableon the planet due to the development ofdemocracy, universal education, the openingof many large universities, the developmentof scientific and technological revolution, andthe establishment of Internet.

The rational mind forever seeksanswers to painful questions arising from theconsciousness of every esotericist. Probablythe first and most painful question relates tothe confidence we can place in thoseindividuals through whom the Masterstransmit Their teachings to humanity. Veryfew people can see or communicate with theMasters, and so our rational mind finds itdifficult to accept on faith a telepathiccommunicator’s statement of contact withthese higher beings. It is difficult also tounderstand how these higher Masters con-stantly work on the planetary level andpromote the spiritual evolution of the planet.

3. The Great Invocation

The events that have taken place onour planet during the 20th century couldremind us about that period of time and theevents, preceding the destruction of Atlantismore than 10,000 years ago. In that distant erathere existed an acute conflict between theforces of materialism (dark, black power —speaking symbolically) and the spiritualforces. The spiritual (white, pure) forcesgained victory over the dark forces only withthe simultaneous destruction of the Atlanteancivilization.

Such a situation in the history ofmankind is now being repeated in the 20thcentury. Again there is a global conflictbetween the dark forces of materialism andthe spiritual forces of light. The First WorldWar and the Bolshevik Revolution in Russiaboth reintroduced the problem of the strugglebetween the forces of light and darkness.

Responses to these conflicts by theRoerichs and Alice Bailey were different. TheRoerichs studied the problem of the evolutionof Bolshevik Russia. They tried to direct astream of the socialist revolution into thespiritual riverbed. The evidence for such aresponse was the publication of two editionsof the third book of Agni Yoga Community (in1927 and 1940) and Precepts to the Leader(1933, printed in only 50 copies in 1937 inLatvia).

Alice Bailey closely observed all theinternational events, occurring on the planetbetween the two World Wars. The Tibetanalso provided his own opinion about all themost important world events.

In 1935 the Tibetan gave to humanitythe first variant of The Great Invocation. TheHierarchy at that moment offered the humanrace the opportunity to go along the way ofspiritual evolution, based on the principles ofBrotherhood, Peace, and International Coop-eration. The Masters had hoped there mightarise those conditions favorable for theemergence of Goodwill throughout humanity,as well as for the giving birth to “The NewWorld”.

However, these conditions did not

26

arise. After 1935 it became clear, that aspiritual energy had powerfully impactedupon the human race. Besides awakening aspiritual response it also brought to the surfacethe dark forces personified by well-knownpoliticians such as Mussolini, Hitler, Stalinand Franco. The human race was working offits karma — it was proceeding towards theSecond World War and through it — tomanufacturing weapons of mass destruction.

In 1939 the Second World War beganin Europe. On June 30 of 1940 the Tibetangave Alice Bailey the second variant of TheGreat Invocation.

By 1935 almost all the books of the —series were published. Helena Roerich waswriting a book Supermundane. By 1940 allthe books were written, but the last one hadnot been published because Latvia in whichthey were printed was occupied by the USSR,and the printing house was smashed up. Theyhad sufficient time for publishing twovolumes of H. Roerich’s letters and hertranslation of The Secret Doctrine in Russianin early 1940.

In the 1930s Nikolai Roerich pub-lished a great variety of books and initiated aworldwide discussion of the Peace Pact. In1935 many countries accepted the RoerichPeace Pact. The Roerich Associations,“World Through Culture” movement, theMuseum of Nikolai Roerich’s Painting inNew York, the International Roerich Centerin Moscow, about 7000 pictures, 30 books,and a lot of articles is an incomplete list of thespiritual and cultural heritage to mankind leftby one of the remarkable thinkers and

esotericists of the 20th century.

In 1935 Alice Bailey published ATreatise on White Magic and began work on ATreatise on the Seven Rays. In 1936-1942 shepublished the first volume of EsotericPsychology and her own book FromBethlehem to Calvary. In the period from1940 to 1945 she published only the secondvolume of Esoteric Psychology and the firstvolume of Discipleship in the New Age. All inall before 1945 she published 12 books.

In 1945 humanity finally received thethird and final stanza of the prayer The GreatInvocation. People of Goodwill have nowbeen using it for more than a half-century.World servers in former communist andfascist countries are sounding it today as well.

As we see, the 1940’s decade was themost productive and fruitful with respect tocollaboration between the Tibetan and AliceBailey. She had time to write down all theremaining volumes by the Tibetan. Thesevolumes were then gradually published overthe decade after her death in 1949 - up to 1960.Since then all 24 volumes of the Tibetans’ andAlice Bailey’s works are being published withher name on the cover.

Through what form will a futureteaching find expression? We cannot answerthis question. We do not know what form.We can only ponder the type of forms theywill take.

Conclusion

Both teachings (of the Roerichs and of

27

A. Bailey) were based on theosophy. Theyboth proclaimed ideas of brotherhood of allnations and religions, and of the synthesis ofscience, religions, occultism and cultures ofdifferent continents.

Both teachings together with theosophywere intended for humanity in the 20th and21st centuries. During the 20th century a newstage in the history of humanity manifested —the stage of convergence of nations and of thesynthesis of cultures, sciences and religions,Christianity and Buddhism. In the 21stcentury the synthesis of the cultures ofChristianity and Islam is expected.

Alice Bailey’s teachings were intendedmainly for Western nations in the 20thcentury and for all of humankind in the 21stcentury. The Roerichs’ teachings wereintended mainly for the West in the middle ofthe 20th century; and mainly for Russia at theend of the 20th century; and for all ofhumankind in the 21st century.

Alice Bailey’s teachings attracted theattention of the people of the Christiancomponent of the Western culture. It wasdesigned to restore spirituality into Christianreligion — in Catholicism and Protestantism.

The Roerichs’ teachings attracted atten-tion of the people of the Christian component inthe Slavic cultures. It was designed to restorespirituality into the Orthodox Church andtraditions of spiritual Russian communities inRussia in the 1920s. Helena Roerich wrote andpublished a brochure Fundamentals of Bud-dhism in 1926 in the Russian language, and in thebeginning of the 1930s — an essay about the

Russian Saint Sergey Radonezh, known to everyRussian man.

Both teachings will be broadly dissemi-nated among the masses in Russia andWestern countries during the 21st century. Bythe end of this century they will actively bespread out among Asian and African nations.

To be continued:

This concludes only a portion of thisEsoteric Russian’s story. In the next issue wewill continue his story. Yet to be discussedwill be: Theosophical Crossroads, H.P.Blavatsky and Russia and a brief sketch ofDavid Keane the translator. For thoseinterested you may obtain the full text bysending your request to David Keane, Box582, Gosnells, Perth, 6110 Australia or e-mail<keane@nw.com.au>

There is yet another organizationemerging. This one is the newest of all theorganizations that claim Theosophy as theirlineage. It is called Share InternationalFoundation.

In July 1977, Maitreya emergedfrom His center in the Himalayas, whenleast expected, “like a thief in the night.”Since then, He has lived in London as anordinary man concerned with modernproblems - political, economic and social.Since March 1978, He has been emergingas a spokesman in the Pakistani-Indiancommunity. He is not a religious leader,but an educator in the broadest sense -pointing the way out of the present worldcrisis. According to esoteric teaching,Maitreya manifested Himself 2000 yearsago in Palestine by overshadowing His

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disciple Jesus - now the Master Jesus.This time Maitreya has come Himself.Maitreya does not intend to build a newreligion around Himself, nor to createfollowers, but to teach humanity “the artof Self-realization.” The first steps are“honesty of mind, sincerity of spirit anddetachment.” Maitreya’s social concernis reflected in His list of priorities: anadequate supply of right food, adequatehousing and shelter for all, healthcare andeducation as a universal right. His socialmessage can be summarized in a fewwords: “Share and save the world.”Maitreya knows we will accept His adviceand that we are on the threshold of an eraof peace and goodwill.

The Emergence of the World Teacher -In Brief. September 02

Share International 6536 SepulvedaBlvd., Van Nuys, Ca. 91411-1394

Active Learning Approach to theMaha Chohan’s Letter

There are as many approaches to thestudy of Theosophy as there are learners.Most Fellow Theosophists like to look atthemselves as inquirers, explorers, andpilgrims along the path. Some are attracted toTheosophy because of the “sense of brother-hood,” others like the knowledge that there is ahidden etheric world populated by a host ofother learners at various stages learning attheir level. Some like the thought of AdvancedMasters overshadowing us. Co-editor, MartyLyman, is not content with just being theinquirer, knowing that there are those whoknow. Realizing that this “knowing” abideswithin she strives to be that knowing..

Therefore: While reading the Maha

Chohan’s Letter co-editor, Marty Lyman,finds a strong reaction when the words aretaken at their face value. She finds it helpful touse the teachings that come from the new“Abide In Silence” teaching course. Itemploys a new style of teaching called ActiveLearning. Active Learning engages thelearner with a variety of purposeful activitiesother than just listening\reading, taking notes,and asking questions.

How can we use the power of a master’swords to transform us? Watch what ourreaction is to the reading.

1. Am I attracted to the teachings?Why?

2. Do I feel a kind of uneasiness? Thisuneasiness may come with the feeling: “Idon’t want to deal with this,” or it may comesimply as, “I already know that.” InTheosophy the most common reaction is: “Idon’t understand what this means, therefore, itis meant to be understood at a later time whenI am ready for it.”

Both of these reactions may be a signthat there is work yet to do. Tips: In readingthe words from a Master, read from the heartand pay particular attention to how the wordsaffect you. Is there a strong tendency toembrace, to love a teaching, or to react andavoid? You may find a mix as I usually do. Ifyou find that you space out on a paragraph,read it again. If you find there is a teachingyou want to take deeper it may be helpful torewrite or rephrase it in your own words. Thiswill help you to know if you really understandthe teaching. I will use the very first sentenceof the Maha Chohan’s Letter as an example.

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The doctrine we promulgate beingthe only true one, must, - supported bysuch evidence as we are preparing to givebecome ultimately triumphant as everyother truth. Yet it is absolutely necessaryto inculcate it gradually enforcing itstheories, unimpeachable facts for thosewho know, with direct inference deductedand corroboborated by the evidencefurnished by modern exact science. ... Forour doctrines to practically react on the socalled moral code or the ideas oftruthfulness, purity, self-denial, charity,etc., we have to preach and popularize aknowledge of theosophy.

Margaret Conger. Combined Chronol-ogy. page 40-1.

I found I personally had a strong reactionagainst. I wanted to avoid. Therefore, Iunderlined the pasages that gave me the mosttrouble or the places where I thought it wouldbe helpful in helping me understand what wasreally being implied. I react strongly when thewords “only” and “true” are used. It implies astrict dogma that must be adhered to. I dislikeit when other religions preach with this style; Iusually react with: “This can’t be correct,” or“I don’t understand it so I will ignore it.”Perhaps, though that is not what is meant.

Therefore, I will rewrite it:

The doctrine we teach is based upona code of esoteric ethics residing in theTruth that is beyond what we understandwith the mind. This Truth is in agreementwith all truths that are based upon thiscode of estoeric ethics regardless ofreligion. All these truths are based intruthfulness, purity, denial of the small

self (ego), charity of heart, and othervirtues. These teachings are to be taughtthrough personal example and not justadvocated with words.

I rewrote this passage with the followingassumptions: Theosophy is based upon anesoteric set of ethics; Theosophy is not a set ofdogmas; esoteric means it is beyond the mind;Theosophy is the study of Ancient Wisdomtherefore, must include beliefs contained inother religions; direct inference means wemust go beyond the mind; and truthfulness,purity, charity (seeing the best in another), anddenial of the small self are virtues.

But you have to remember that youare at a hard school, and dealing now witha world entirely distinct from your own.Especially have you to bear in mind thatthe slightest cause produced howeverunconsciously, and with whatever motive,cannot be unmade, or its effects crossed intheir progress - by millions of gods,demons, and men combined.

KH

If throwing aside every precon-ceived idea, you could try and impressyourself with this profound truth thatintellect is not all powerful by itself; thatto become `a mover of mountains’ it hasfirst to receive life and light from itshigher principle - Spirit, and then wouldfix your eyes upon everything occultspiritually, trying to develop the facultyaccording to the rules, then you wouldsoon read the mystery aright.

KH

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