About Agni Yoga

 

 

 

 

Do not allow the destruction of the public Museum named after N.K. Roerich!

Центр-Музей им. Н.К.Рериха (здание усадьбы Лопухиных В Москве)

Petition unterschreiben:

Source: https://www.change.org/petitions/v-v-putin-do-not-allow-the-destruction-of-the-public-museum-named-after-n-k-roerich-2

 

Inetrnational Centre of the Roerichs

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Source: http://en.icr.su/contacts/offer.php

Agni Yoga, also called the “Teaching of Living Ethics” or (in Russian) the Живая этика (Zhivaya etika), is an esoteric teaching founded by the Russian painter Nicholas Roerich (Nikolai Konstantinovitch Rerikh) and his highly adept empathic wife, Helena Roerich (Elena Ivanovna Rerikh). Inspired by the Vedic traditions, as well as by Buddhism and writings of H.P. Blavatsky and Theosophy, the Roerichs published the “Agni Yoga” series of books, with contents inspired by the Mahatmas, or Masters of the Great White Brotherhood from their stronghold in the Himalayas, Shambhala. In the early 1920s, the Roerichs attracted a following in New York City, where they built an art museum; in India, where they retired; and in Russia, where their teachings have remained an influential part of the spiritual life.

Agni means “fire” in Sanskrit, and is the name of a Vedic deity. As used by the Roerichs, it refers to a spiritual fire within the heart, or psychic energy, which is seen as the main force on which all of life is based, and may and should be refined and cultivated. The “Yoga” highlighted meanwhile refers not to the familiar physical exercises of Hatha Yoga, or even to any of the philosophical schools like Bhakti Yoga or Raja Yoga, but to a more conscious striving after the will of the Masters, through ideally following the principles of the teaching in one’s everyday life as work and service..

AGNI YOGA

About Agni Yoga, the Agni Yoga Society has the following to say:

 

The aims of the Society are embodied in the philosophy that gives it its name—Agni Yoga—as contained in the books of the Agni Yoga Series published by the Society. In them is found a synthesis of ancient Eastern beliefs and modern Western thought and a bridge between the spiritual and the scientific. Unlike previous yogas, Agni Yoga is a path not of physical disciplines, meditation, or asceticism—but of practice in daily life. It is the yoga of fiery energy, of consciousness, of responsible, directed thought. It teaches that the evolution of the planetary consciousness is a pressing necessity and that, through individual striving, it is an attainable aspiration for mankind. It affirms the existence of the Hierarchy of Light and the centre of the Heart as the link with the Hierarchy and with the far-off worlds. Though not systematized in an ordinary sense, Agni Yoga is a Teaching that helps the discerning student to discover moral and spiritual guide-posts by which to learn to govern his or her life and thus contribute to the Common Good. For this reason Agni Yoga has been called a “living ethic.”

Speaking about the individual’s role in human spiritual evolution, Helena Roerich wrote, “The greatest benefit that we can contribute consists in the broadening of consciousness, and the improvement and enrichment of our thinking, which, together with the purification of the heart, strengthens our emanations. And thus, raising our vibrations, we restore the health of all that surrounds us.”

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The Tibetan Master had the following to say about the Doctrine of the Heart, or Agni Yoga:

 

[1] Let me tell you this—this group now in process of becoming, will in time develop its own “yoga” and school of training which will gradually supersede that of the raja yoga and bhakti yoga schools.  The method of training will only be given to those who have trained the mind and learnt to control the emotions.  Hence the key to what is now going on.  The mode of training will be no easy short cut to the goal.  Only the intelligent can attain it and only coordinated personalities will be eligible to the teaching.  The keynote of the new yoga will be synthesis; its objective will be conscious development of the intuitive faculty.  This development will fall into two categories:  first, the development of the intuition and of true spiritual perception, and secondly, the trained utilisation of the mind as an interpreting agent.

In the book Agni Yoga, some of the teaching to be given has filtered through but only from the angle of the will aspect.  No book has as yet made its appearance which gives in any form whatsoever the “yoga of synthesis”.  We have had “bhakti yoga” or union through devotion.  Raja Yoga is now receiving emphasis, which is union through the mind.  It sounds like a redundancy to speak of union through synthesis, but it is not so.  It is union through identification with the whole—not union through realisation or through vision.  Mark well this distinction, for it holds the secret of the next step for the personalities of the race.  The Bhagavad Gita gives us primarily the key to the yoga of devotion.  Patanjali teaches us the yoga of the mind.  In the Gospel story we have the portrayal of realisation, but the key or the secret of identification is still withheld.  It lies in the custody of a few in this integrating group of mystics and knowers and will be brought out into manifestation in the furnace of their individual experience and thus given to the world.  But the time is not yet.  The group must grow in strength and knowledge and in intuitive perception. [A TREATISE ON WHITE MAGIC p429]

[2] Perhaps I shall make my meaning clearer if I state that this technique falls into certain scientific lines or modes of work, for which much of the training given in schools of true meditation and in the Raja Yoga systems have prepared the aspirant. These stages begin where the usual formulas leave off, and pre-suppose facility in approach to the Angel or the soul, and an ability to raise the consciousness to a point of soul fusion. I will list the processes or stages as follows:

1.                   The evocation of the stage of tension. This is basic and essential. It is a tension brought about by complete control of the personal self so that it is “fitted for contact with the real.”

2.                   The achieving of a state of fusion with the soul or with the Angel which guards the approach to the Path of the Higher Evolution.

3.                   The holding of the mind steady in the light of the soul, which remains the attitude of the lower self for the entire remaining period of work, held at the point of tension by the soul and not by an effort of the personality. The soul undertakes this holding when the personal self has done its utmost to achieve the desired tension.

These are the three preliminary steps for which the practice of alignment should have prepared the student of the higher mysteries. These steps must precede all effort to develop the intuition, and this may take several months (or even years) of careful preparation. Fire is the symbol of the mind and these are the first three stages of the Agni Yoga discipline or of the yoga of fire for which Raja Yoga has prepared the student. [GLAMOUR A WORLD PROBLEM p179]

[3] The presentation of the revelation or of the imparted truth and its precipitation into the world of illusion comes next. In that world of illusion, it undergoes the “fiery ordeal” wherein “some of the fire within that which is revealed wings its way back to the source from whence it came; some of it serves to destroy the revealer, and some to burn those who recognise the revelation.” This is a phase of Agni Yoga which, as you can see, is only for those who can penetrate beyond the Angel into the place “where fire dwelleth,” and where God, the Presence, functions as a consuming fire and waits for the hour of total revelation. This is a symbolic rendering of a great truth. In the case of the individual initiate, the third initiation, the Transfiguration, marks the consummation of the process. Only glory then is seen: only the voice of the Presence is heard and union with the past, the present and the future is reached. [GLAMOUR A WORLD PROBLEM p183]

[4] The Technique of the Presence. By means of this technique, the soul assumes control of the integrated personality and of its relations, horizontal and vertical. This technique involves the unfolding of the flower of the intuition, dispelling illusion, revealing the Angel, indicating the Presence, and opening up to the disciple the world of ideas and the door of the higher initiations. Through the disciple’s grasp and application of these divine ideas or seed thoughts, he becomes initiate and the third initiation becomes possible as an immediate goal. The intuition is the applied power of transfiguration. This technique is related to the little known yoga called Agni Yoga or the yoga of fire. [GLAMOUR A WORLD PROBLEM p171]

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The Doctrine of the Heart

Agni Yoga to me is about making use of the power of love and we can just as well call it the Doctrine of Love where the heart is just the organ or symbol off it. If god is love then we must develop and perfect love within ourselves and then it also stands to reason why this path must lead all the way to God himself. This perfection of love is the most important thing in our development. Without it all other developments become dangerous or useless. To create correctly the magician must use love as a base for his motives.  

The heart is needed for the building of the Antahkarana, the bridge to the subtle worlds by using and expressing the power of love, the strongest force in the universe. That is why the realisation of its qualities represents the most vital step for the world and the aspirant for initiation. This must be done scientifically and the heart must become a scientific motivating force to guide and lead to the world of love through the circles of the Subtle and Fiery Worlds.

It is the Yoga of Synthesis, Agni-Yoga, that leads to egoic fusion and it is the goal towards which senior disciples and idealists should aim for it is the teaching of the causes of manifestation and we must learn to work with the causes itself. Whoever shall aid his near ones to find the path of the heart shall also find his own perfection for it brings to extreme sensitivity the human heart and this comes to us through those we know and love.

We have the following reasons for studying the Doctrine of the Heart:

[1] The heart is a power centre; the life-force is centred in the heart. We have the heart chakra and its development as part of the chakra system in the body and its role that it plays in the raising of the Kundalini fire. The twelve-petalled heart centre in a human being has its higher correspondences in the human egoic lotus, the planetary logoic Heart, and the solar twelve-petalled Lotus. Energy flows through these centres from the highest to the lowest; thus man is link with the great central life of the solar system.

[2] The heart is more than just a symbol of unity that can unify hearts across great distances. This is possible because the vibration and the substance of the heart belong to the Subtle and Fiery world. The heart is the instrument by which the soul leads the body through the astral plain. Many of us do things the way we feel instead of what the mind tells us as and if we are part of a group or the masses that force becomes stronger. We must let the heart become the focal point of the higher sensitivity under control of the mind.

[3] Sacrifice and service to humanity would be impossible without heart development or without the heart doing its evolutionary work to liberate the personality. We have to build the temple of the heart to build the temple of Solomon for the heart contacts all the sensations of the Cosmos and the organ of sensitive response to group or world conditions. It is essential to all world Saviours because it is sensitive to the Christ consciousness and part of the same Deva essence.

If love is the only language that is permitted between the personality and God, then we must make it our work to understand that language and the right way of expressing it. The following poem might help:

LOVE

Was it love or was it lust

And why did it not last

When you find yourself here

You have much to fear

 

You have found that love can hurt

And now you are alert

And ready to agree

That loven eyes can’t see 

 

From animal passion to love for mate,

It seems to have originate

Then came love for family and friend

Till eventually there was no end

 

Through battling on the astral plane

Soul consciousness is to gain

It is ment to be tuff

For it leads to real love 

 

Love is not sentiment

Or desire for selfish betterment     

But hard to cultivate and express

Without going into any excess

 

Love is the wielding of force

That guides the world on course

To integration, unity and inclusiveness

Which impels Deity to action through lovingness

 

It is a difficult thing to apply

In your life without a cry

And its expression will demand

Everything that you command

 

The chains of love unite the world of men

And the world of forms which then

Constitute the great chain of the Hierarchy  

That will lead us into the spiritual monarchy

 

The spiritual effort you are asked to make

Is to develop yourself for love’s sake

Into a vibrant and powerful centre

For this universal love to enter

Source: http://edgeba.webs.com/agniyoga.htm

 

AGNI YOGA – Bridging the Gaps Among Traditions

A modern and ecumenical rendering of the perennial wisdom is only now surfacing around the world. Shrouded behind heavy cultural veils for over seven decades, Agni Yoga emerges today to present inclusive teachings which could bridge the gaps that separate traditions.

As we approach the close of the twentieth century, Agni is known to only a limited number of dedicated students of the ageless wisdom. Yet it projects a vision of universal ethics for humanity’s future spiritual leaders. Holding to the concept that only a few are ready at any given time to undertake the rigors demanded by an ethical lifestyle, Agni offers a set of teachings to inspire those ready to uplift their lives and to serve as guides-by-example toward a consciousness of the principles of metamorphosis.

Agni suggests to today’s self-disciplined aspirant that it is not enough to be acquiescent to traditional dictates or dogma; self-actualization is the real challenge. While the teachings advise that yes, indeed, we need a mentor and the discipline this affords, our real work is to give life to themes important to the ethics of the spiritual path. Thus, we are challenged to commit ourselves to live within the parameters of embraced themes and virtues, rather than conform to rigid, narrow doctrine.

Following the Agni path, we each proceed as we can, upgrading our behavior by way of our experiences and our lessons learned. Discrimination keeps us within the Agni framework while building values and attributes gifted by higher consciousness. Some days we place the emphasis on one theme, other days on we are challenged by another. No one tells the disciple exactly how to respond, because personal responsibility lies firmly with the individual. We must create, with deliberation and discernment, a personal response to our opportunities for growth and to serve that life which the Great Teacher provides.

Agni Yoga beckons powerfully to those ready for its message. Aspirants are to be responsible for the series of themes it encompasses. Its concepts of universality demand we recognize our accountability in right-relationship to all people, to all kingdoms of planetary life.

Helena RoerichAgni Yoga was given to Helena Roerich by a Master of the mysterious Himalayan brotherhood which interjects assistance at critical times in the life of the planet. Helena took dictation from Master Morya–sharing it as impressed–and in due time, left it in book form for those privileged to discover it. Nicholas Roerich, Helena’s sensitive artist-husband, a respected scientist and world traveler, dispersed the holy principles through his worldwide contacts.

The oppressive circumstances of Roerich’s times are significant to more thoroughly appreciating Agni Yoga. These teachings were dictated to an aristocratic Russian intellectual after the 1917 revolution; Agni avoids religious terminology, using respectful language for the “common good.”

Personal responsibility lies firmly with the individual.
Free of religious trappings, the books are truly manuals for “ethical living,” a term commonly used as a subtitle to the materials. Dictated in Russian, the original writings were unknown in the West except to a few who had contact with Nicholas and Helena Roerich on their visit to the United States in the early 1920s.

A very private person, Helena held herself out of the limelight; Nicholas, however, dedicated his life to disseminating Agni concepts through his 7,000 paintings, his books, and the creation of the Banner of Peace (see picture). At that time, Americans, fearful of Communism, indeed of anything Russian, met the teachings with suspicion. The material remained untouched by most, acceptable only to a few.

In several trips to the former Soviet Union since 1987, it has been my privilege to interact with Russian students of Agni. Stories of how the teachings were circulated touched my heart. After the first publication, the books quickly vanished from public distribution, since possession of religious or spiritual material was considered traitorous to the homeland.

Nicholas and Helena relocated to Kulu Valley, India, where they and their writings gained a foothold. They loved the people and the people loved the art. A son, Yuri, lived in Moscow and shared carefully with others. Svyatoslav Roerich remained in India, and his work as an artist became well known. Though world travelers, the Roerichs were unable at the time to return to Russia. They loved India and worked untiringly for world peace, for which, in 1929, Nicholas was nominated for the Nobel Peace Prize. He died in 1947, and Helena in 1949.

The Roerich name does not appear in the published Agni books; no claims are made. Brief paragraphs–numbered for reference, written succinctly, each word carefully selected–are recorded. Russian devotees tell of copying these treasured writings on small cards or pieces of paper–to study one entry at a time and so they could be carried without detection and contemplated in privacy. Each set of several lines was a rich stanza, to be experienced, explored, and penetrated. The piece of paper could be chewed and swallowed if its carrier fell under suspicion. People shared the treasured thoughts by painstakingly writing or typing, using carbon paper. Sometimes these prized volumes were given as cherished gifts to trusted friends hungering for such inspiration.

Nicholas RoerichDeeply touched by Nicholas’ powerful work, artists were cautious how they spoke of him in Russia. Some were arrested; but others found courage in the bold colors and words from the higher worlds. Perhaps the persecution of those caught with the teachings strengthened their impact.

Agni Yoga contains no single new revelation, but reiterates in contemporary terms a number of principles of the ageless wisdom. It consists of guidelines for daring ones who strive today to be the potential humans of tomorrow. Agni Yoga bears no promise of rest, but intense instruction for those who would confront their human frailties to become disciples of the fiery world.

References to the subtle world of illusion and distortion and the powerful fiery world of higher reality permeate the dictations on universal ethics. Time and again, our thoughts are lifted to realms and planes beyond the human as the Real, and life here as the proving grounds.

These teachings are sometimes difficult for English-speaking students because the idioms and innuendos, easily understood by the Russians of those years, do not translate smoothly into our language, making further definition and explanation necessary. However, clearer versions are bound to emerge as our countries interact more and both languages come into more common usage. Nonetheless, certain compelling facts emanate from these writings that intrigue students of the ageless wisdom.

Much more is known about the Roerichs in Russia, of course, than in the United States. For example, on more than one occasion, Helena wrote to President Franklin Delano Roosevelt regarding the impending World War II. While there is no record of his response, we know that Henry Wallace’s relationship and devotion to the Roerichs carried a political price when he was being considered as a vice presidential running mate with FDR. Newspapers referred to his “Russian guru,” and he was ostracized by an American public becoming increasingly fearful of Communism.

Their Russian nationality cast the Roerichs and the Agni Yoga Society into public difficulty during the war years and the McCarthy era. Nothing Russian escaped unscathed during those times, so the teachings remained virtually underground in the Soviet Union and the U.S., only to emerge now. Devotees of art worldwide, however, were more fortunate, for they had remnants of the personal contact made earlier with the visit of the Roerichs to the U. S. Thus, the seeds of the new discipline lay protected, while some patiently anticipated its emergence in this era of conscious expansion.

The writings suggest these teachings have only begun to be revealed. Concepts are used to clear the mind of false identities and separativeness so we may begin to realize and live the universality of the greater truth that will serve all of us–whatever gender, theology, or nationality.

Two major themes dealt with at length in the dictations are the contribution of women to the well-being of humanity and how, for humanity to advance, value must be restored to her role–“slaves can only give birth to slaves.” Free women will bring forth the freed consciousness of the new being, so say the writings.

There is much about the coming of Lord Maitreya, the name given to the World Teacher by Buddhists–a term probably chosen because of the Roerichs’ cultural background. Although Christian in background, having endured the artistic suppression of Russian Orthodoxy (prior to the 1917 Revolution), Nicholas found a comfortable environment in the Tibetan temple of St. Petersburg. He contributed his artist’s touch to the temple design and thereby found much appreciation.

A story is told about a Russian princess, Tenisheva, who supported the Roerichs and a community of artists on her estate, Talashkino, shortly after the turn of the century. She built a beautiful chapel in which they could worship; Nicholas designed and executed a mosaic of the Christ over the entrance. Inside were frescoes of contemporary design–remarkable to the artists assembled. The great day of dedication arrived, but the bishop refused to consecrate the chapel because the art was nontraditional. The princess responded that it was her chapel, she paid for it, and she would use it! And indeed she did. The beautiful mosaic is considered a prominent example of that art form to this day. The chapel served as a museum during the years of closed churches in the USSR. Severely damaged by fire in 1987, it is one of many– churches now being restored.

“Our communities do not censure too much,” begins an inspiring Agni stanza. With encouraging calls to strive, the Master supports the disciple on the quest, while appreciating that humanness is transforming. Condemnation scarcely touches the writings, and customary threats of “damnation,” reproach, and doom and gloom are few. Agni urges disciples to struggle with personal limitations while advocating community life as a system of support and the way of the future. We are told community is a current experiment to see how ready human beings are for the cooperative vision.

Thus, we find another perspective on the perennial wisdom emerging from behind a curtain of persecution, a version that adds dimension to any spiritual persuasion or to individuals who choose ethical living outside religious practices. The eternal Light visits humanity once again to communicate another chapter to aid our evolutionary ascent.

Source: http://www.caroleparrish.com/?page_id=735

Agni Yoga, also called the “Teaching of Living Ethics” or (in Russian) the Живая этика (Zhivaya etika), is an esoteric teaching founded by the Russian painter Nicholas Roerich (Nikolai Konstantinovitch Rerikh) and his highly adept empathic wife, Helena Roerich (Elena Ivanovna Rerikh). Inspired by the Vedic traditions, as well as by Buddhism and writings of H.P. Blavatsky and Theosophy, the Roerichs published the “Agni Yoga” series of books, with contents inspired by the Mahatmas, or Masters of the Great White Brotherhood from their stronghold in the Himalayas, Shambhala. In the early 1920s, the Roerichs attracted a following in New York City, where they built an art museum; in India, where they retired; and in Russia, where their teachings have remained an influential part of the spiritual life.

Agni means “fire” in Sanskrit, and is the name of a Vedic deity. As used by the Roerichs, it refers to a spiritual fire within the heart, or psychic energy, which is seen as the main force on which all of life is based, and may and should be refined and cultivated. The “Yoga” highlighted meanwhile refers not to the familiar physical exercises of Hatha Yoga, or even to any of the philosophical schools like Bhakti Yoga or Raja Yoga, but to a more conscious striving after the will of the Masters, through ideally following the principles of the teaching in one’s everyday life as work and service.

Many adherents of Agni Yoga are more likely encountered at the several Roerich museums (in New York City, Moscow, and Naggar, India) and various Roerich centers, as well as on pilgrimage to Mount Belukha, in Russia’s Altay region.

The Roerichs were involved in the creation of several institutions, most of them in New York City. These included Cor Ardens [“Flaming Heart”] International Art Society (1921); the Master School (later “Institute”) of United Arts (also 1921); the first Roerich Museum (1929), on Riverside Drive and 103rd; Corona Mundi (1921), a sister body supporting East-West artistic dialogue and exhibitions; Alatas (1930?), a publishing imprint; and the current Roerich Museum (1949). New York’s Agni Yoga Society is an educational nonprofit chartered in 1946.

Nicholas Roerich probably encountered Theosophy during his work on St. Petersburg’s Buddhist temple (he did the second-floor windows), which was completed in 1915. The Roerichs did join the Theosophical Society in London in 1920, but distanced themselves from it as conflict over Annie Besant and Krishnamurti raged.

By 1920, the Roerichs were personally receiving messages from Master Morya. During that same year Frances Grant, and Sina and Maurice Lichtmann joined their circle, which also included the Roerichs’ two sons. Nettie and Louis Horch joined the following year. (Interestingly, the Roerich’s inner circle has always been predominantly Jewish.)In each case, the new participants were carefully sounded out for their spiritual views, then given a personal message from Master Morya.

Ruth Drayer describes the revelatory process thus:

“They would sit together and first Nicholas and then later Helena would transmit questions that the students were allowed to ask of Master Morya…. The answers from the Master were written out by Nicholas Roerich on big scrolls of sketching paper.” (p. 71)

Some guidance was intended for the Roerichs alone; this was compiled into separate notebooks by Helena Roerich; these notebooks now form part of a special collection at Amherst College. The circumstances by which they left the Roerichs’ possession forms a crucial point in the Agni Yoga story.

As the Roerichs returned from their Central Asian expedition (1924-1928), a rift developed among his immediate circle of supporters. In particular the Horches, assisted by Esther Lichtmann (Maurice’s sister), apparently came to believe the Roerichs’ spiritual claims to be fraudulent. As the major patrons behind the museum (now a 39-story New York skyscraper), the Horches ultimately (in 1937) won legal control of it when it encountered financial difficulties arising from the Great Depression and a tax dispute with the I.R.S.. Along the way its collection of paintings, and the notebooks by Helena, disappeared.

For several decades thereafter the Roerich Museum, at its new site, continued under the direction of Sina Lichtmann (later Fosdick), the Roerich family (except George, the academic) having spent the remainder of their lives in India. The current director of the New York Roerich Museum is Daniel Entin.

Meanwhile, the political thaw in 1980s Russia allowed the Roerich movement (which had long existed underground) to resurface. With support from Mikhail Gorbachev and Raisa Gorbachev (the latter said to have been a devotee), a Roerich Centre was created, and given a palatial headquarters in Moscow. George (Yuri) Roerich donated paintings to museums in Novosibirsk and St. Petersburg, while Svyetoslav Roerich and wife Devika Rani did the same for the Roerich Centre in Moscow. (A dispute emerged over paintings now in the possession of the Museum of Oriental Art, also in Moscow, which the Roerich Centre claims.)

The description so far may give the impression that Agni Yoga is dominated by a few large institutions. Equally important are the several individual teachers, as well as some centers which have been founded: Torkom Saraydarian, Boris Abramov, “Guru RHH” (Ralph Harris Houston), Joleen Du Bois (founder of Arizona’s White Mountain Education Association), Burt Wilson (founder of the Academy for Ancient Wisdom in California) and others..

For times immemorial, the Vedas have been celebrating Agni, the god of Fire, the play of Spirit in Matter. Yoga, as a way to achievement, is a discipline enabling to unite with the Divine, in ourselves and in the Cosmos. As the branches of one tree, the yogas spread their shade and refresh the traveler. “We affirm the yoga of the future : the Agni Yoga”.

In the twentieth century, a Wise being sounded forth the Call again and one of His disciples dedicated herself to the experiment of incarnating the fire of Spirit in everyday life. This brought forth the series of books presented here.

It is possible to study the Agni Yoga in groups, each of them being autonomous, follows its own guidance, sets its own rules and progresses by its own authority. A group enables to deepen the understanding, it gives also the opportunity to exert oneself yet – generating social contacts – it is also generating difficulties.

The Agni Yoga is based on the practice of Beauty and straight knowledge. The teaching is valuable, for we find in it the echo of Spirit, that we perceive in ourselves. Therefore that’s in the core of ourselves that we forge our character, that the flame springs up. No social activity can divert us from that focus for long..

Source: http://en.agni-yoga.com/training.htm



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Study papers for the current
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Leaves of Morya’s Garden I (The Call)
Leaves of Morya’s Garden II (Illumination)
New Era Community
Agni Yoga
Infinity I
Infinity II
Hierarchy
Heart
Fiery World I
Fiery World II
Fiery World III
Aum
Brotherhood
Supermundane I
Supermundane II
Supermundane III
Supermundane IV

Letters of Helena Roerich, Vol. I
Letters of Helena Roerich, Vol. II
On Eastern Crossroads

Foundations of Buddhism
Agni Yoga Glossary

Source: http://agniyoga.org/

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Source: http://en.agni-yoga.com/DVD-NTSC_Roerich.htm

 

Welcome to the Agni Yoga Discusssion Forum! What is Agni Yoga? It is a supreme synthesis of all highest yogas but Karma Yoga is an essential part of it. Agni Yoga is the path of a conscious altruism, of balance between self-improvement and service for the Common Good. It is the most recent and at the same time is the most ancient of all yogas. It is the ultimate shortcut to knowing oneself and to highest worlds. It is the path of all Messengers of Light, a common spiritual denominator cutting across nations, centuries, cultures and civilizations.

Agni Yoga is a path of Beauty, Love and Knowledge pursued consciously and in a balanced, commensurate way, full of Joy and Happiness. Agni Yoga emphasizes the importance of Joy as a conscious, active perception of Beauty, Love and Knowledge. Joy is the supreme wisdom.
The recent Agni Yoga series was written by the Masters of Wisdom of the Orient first through Helena Blavatsky (then
called “Secret Doctrine”), then Francia La Dew ( “The Teaching of the Temple”), next through the Roerichs family (“Agni Yoga, the Teaching of Living Ethics”). The Forum has never been moderated and the rule of the game was that everyone should follow the principles of Beauty (no foul language, no boring intellectualizing, no personal attacks), Love (humility, compassion, mutual respect, kindness, friendliness, brotherly attitude), and Knowledge (sharing personal experience and knowledge, free thinking, open-mindedness). Agni Yoga followers are very tolerant to other paths and use the criterion “by their fruits shall ye recognize them” for making judgements about them. Mahayana Buddhism and Sufism are the closest paths to AY but there are many others which share our values..

Source: http://groups.yahoo.com/group/agni-yoga/

Leaves of Morya’s Garden I
Leaves of Morya’s Garden II
New Era Community
Agni Yoga
Infinity I
Infinity II
Hierarchy
Heart
Fiery World I
Fiery World II
Fiery World III
Aum
Brotherhood
Supermundane I
Supermundane II
Supermundane III
Supermundane IV

Letters of Helena Roerich, Vol. I
Letters of Helena Roerich, Vol. II
On Eastern Crossroads
Foundations of Buddhism
Agni Yoga Glossary
Leaves of Morya’s Garden I
Signs of Agni Yoga
Agni Yoga
1929

     The Blessed Mahatma who gave the books, The Call, Illumination, and Community, has given much counsel and the Signs of Agni Yoga. These practical indications were gathered by us for the use of those who seek knowledge.
Sanskrit and Senzar lend a special flavor to the exposition and do not always find their equivalent in other languages. Nevertheless the meaning of the expressions is preserved exactly. And those who take part in contemporary life will read attentively this wise Teaching which emanates from the experience of centuries.

PREFACE     Yoga — that supreme bridge to cosmic attainment — has existed through all ages. Each Teaching comprises its own Yoga, applicable to that step of evolution. The Yogas do not contradict each other. As the branches of one tree they spread their shade and refresh the traveler exhausted from heat.
His strength regained, the traveler continues on his way. He took naught that was not his, nor did he divert his striving. He embraced the manifested benevolence of space. He liberated the preordained forces. He mastered his single belonging.
Do not reject the forces of Yoga, but like light carry them into the twilight of labor unrealized.
For the future, we arise out of sleep. For the future, we renew our garments. For the future, we sustain ourselves. For the future, we strive in our thought. For the future, we gather strength.
First we shall apply the counsels of life. Then we shall pronounce the name of the Yoga of the time approaching. We shall hear the advancing footsteps of the element of fire, but we shall already be prepared to master the undulations of the flame.
Therefore, we hail the yoga of the past — the Raja Yoga. And we affirm that of the future — the Agni Yoga.

Source: http://www.agniyoga.org/ay_agniyoga.html

External links

  • http://www.agniyoga.org
  • http://www.roerich.org
  • http://www.whitemountain.org
  • http://www.roerich.ee
  • http://www.sangha.net
  • http://www.agniyoga-ay.com
  • http://www.agniyoga.cc

Sign of peace; Pax Cultura, (of the Roerich Pact)

The Roerichs were involved in the creation of several institutions, most of them in New York City. These included Cor Ardens [“Flaming Heart”] International Art Society (1921); the Master School (later “Institute”) of United Arts (also 1921); the first Roerich Museum (1929), on Riverside Drive and 103rd; Corona Mundi (1921), a sister body supporting East-West artistic dialogue and exhibitions; Alatas (1930?), a publishing imprint; and the current Roerich Museum (1949). New York’s Agni Yoga Society is an educational nonprofit chartered in 1946.

Nicholas Roerich probably encountered Theosophy during his work on St. Petersburg‘s Buddhist temple (he did the second-floor windows), which was completed in 1915. The Roerichs did join the Theosophical Society in London in 1920, but distanced themselves from it as conflict over Annie Besant and Krishnamurti raged.

By 1920, the Roerichs were personally receiving messages from Master El Morya. During that same year Frances Grant, and Sina and Maurice Lichtmann joined their circle, which also included the Roerichs’ two sons. Nettie and Louis Horch joined the following year. (Interestingly, the Roerich’s inner circle has always been predominantly Jewish.)  In each case, the new participants were carefully sounded out for their spiritual views, then given a personal message from Master El Morya.

Ruth Drayer describes the revelatory process thus:

“They would sit together and first Nicholas and then later Helena would transmit questions that the students were allowed to ask of Master Morya…. The answers from the Master were written out by Nicholas Roerich on big scrolls of sketching paper.” (p. 71)

Some guidance was intended for the Roerichs alone; this was compiled into separate notebooks by Helena Roerich; these notebooks now form part of a special collection at Amherst College. The circumstances by which they left the Roerichs’ possession forms a crucial point in the Agni Yoga story.

As the Roerichs returned from their Central Asian expedition (1924-1928), a rift developed among his immediate circle of supporters. In particular the Horches, assisted by Esther Lichtmann (Maurice’s sister), apparently came to believe the Roerichs’ spiritual claims to be fraudulent. As the major patrons behind the museum (now a 39-story New York skyscraper), the Horches ultimately (in 1937) won legal control of it when it encountered financial difficulties arising from the Great Depression and a tax dispute with the I.R.S.. Along the way its collection of paintings, and the notebooks by Helena, disappeared.

For several decades thereafter the Roerich Museum, at its new site, continued under the direction of Sina Lichtmann (later Fosdick), the Roerich family (except George, the academic) having spent the remainder of their lives in India. The current director of the New York Roerich Museum is Daniel Entin.

Meanwhile, the political thaw in 1980’s Russia allowed the Roerich movement (which had long existed underground) to resurface. With support from Mikhail Gorbachev and Raisa Gorbachev (the latter said to have been a devotee), a Roerich Centre was created, and given a palatial headquarters in Moscow. George (Yuri) Roerich donated paintings to museums in Novosibirsk and St. Petersburg, while Svyetoslav Roerich and wife Devika Rani did the same for the Roerich Centre in Moscow. (A dispute emerged over paintings now in the possession of the Museum of Oriental Art, also in Moscow, which the Roerich Centre claims.)

The description so far may give the impression that Agni Yoga is dominated by a few large institutions. Equally important are the several individual teachers, as well as some centers which have been founded: Torkom Saraydarian, “Guru RHH” (Ralph Harris Houston), Joleen Du Bois (founder of Arizona’s White Mountain Education Association)…

Teachings

The theology described in the Agni Yoga books can be understood as a special variation on Theosophy. After Madame Blavatsky‘s passing, the Theosophical movement became divided into a number of distinct groups. Each claimed authorization by the hierarchy of hidden masters, and most of them were suspicious of rival claims.

Several of these “post-Theosophical” groups restored Christian imagery, which Madame Blavatsky had downplayed and even mocked. Among them were the followers of Rudolf Steiner and Alice Bailey. The Agni Yoga books follow a middle ground–repeatedly invoking Christ but alongside other, more traditional Theosophical masters such as M. (for “Morya“), Solomon, Buddha, Thomas a Kempis, Sergius of Radonezh, and Akbar the Great. Christianity is said to have become corrupted after the time of Origen, though the writings do mention the Philokalia with apparent fondness.

By the third book a female redemptrix figure called Mother of the World begins to receive emphasis; this is not from Blavatsky, but recalls a similar mother-figure in the writings of C.W. Leadbeater. We may also discern in it parallels to Marian devotion within Russia, or for that matter Tara devotion within Tibet (a parallel which the writings specifically acknowledge).

Another post-Blavatskean development was the rise of an apocalyptic trend within the Theosophical world.  Blavatsky’s successor, Annie Besant, aroused controversy with her identification of a young Jiddu Krishnamurti as Maitreya, an eschatological figure originating from Buddhist lore. (Recall that similar apocalyptic trends had been occurring among Christian groups as well.) The writings of Alice Bailey also describe a “New Era” or New Age which is about to begin. Its advent, we are told, will witness terrible destruction through cosmic forces, as well as a glorious new stage in human evolution. Agni Yoga shares these themes.

A third was an emphasis on Shambhala, a legendary Buddhist kingdom associated with the Kalachakra tantra. Blavatsky described it in passing as a headquarters of the Great White Lodge, hidden somewhere within Central Asia (which was then largely unexplored). Alice Bailey’s books transform it into a dimension with but a tenuous connection to any earthly location. Agni Yoga strikes a middle ground–on one hand affirming Shambhala’s hidden existence somewhere in Central Asia, secure from trespass by the unworthy; yet on the other hand describing its denizens as hardly constrained by mere physical limitations.

M. has many towers and sentinels upon the slopes of the Himalaya.
None without guide shall penetrate the snowy barrier…

From Leaves of Morya’s Garden, I: The Call: par. 133

A fourth trend was an increased knowledge of non-Western religions based on original sources, including charismatic modern practitioners. Theosophy seemingly whetted an appetite for missionaries of Asian religions ranging from Vedanta (the Roerichs admired Ramakrishna, Vivekananda, and Tagore) to yoga to Buddhism. At the same time, an increasing number of spiritual seekers now found it feasible to travel themselves to remote parts of Asia, as the Roerichs did in their expedition between 1924 and 1928.

Finally, early 20th century esotericism developed increasing nationalistic as well as internationalistic ones (e.g. Communism, Esperanto, etc.). The Agni Yoga books are at once patriotically Russian, subversively globalistic (referring for example to an immanent end to nations), and patriotic in favor of a “New Nation” which did not yet exist, and which was identified somehow with Shambhala.

It has been learned that during the 1920’s, the Roerichs really did aspire to establish a new country somewhere in Central Asia. Its boundaries were never laid out very precisely, perhaps because the whole enterprise was hopelessly unrealistic; nor was the proposed country’s relationship with Russia and other powers spelled out (despite the Roerichs’ attempts to negotiate with the Bolsheviks for support). As it happens, the Altaian religion of Burkhanism and the Japanese religion of Oomoto harbored similar desires, but perhaps the most appropriate parallel would be with Mongolia’s Baron Ungern von Sternberg.

With that in mind, we are perhaps in a better position to appreciate the major themes of the Agni Yoga books, which distinguish them from other Theosophical literature.

Perhaps the most striking difference is the vividness of its imagery. Consider the following representative passage:

He has transformed the treasure of the chalice
And returns it to you afire.

From Leaves of Morya’s Garden, I: The Call, par. 21

The image obviously recalls the divine energies present within the eucharist. At the same time, the Agni Yoga writings mention a “Chalice of Buddha” which passed through Central Asia, as another iteration of the Grail theme. Finally, and perhaps most fundamentally, the chalice represents the human heart as it becomes “filled” with spiritual energies.

In the writings these influences are variously likened to “vibrations” or “subterranean tremors”; “electricity”; “new rays”; “radio waves”; a “magnet”; or a “subtle” world, as opposed to our coarse one. Much discussion is given over to “psychic energy” and its cognates. Sometimes the writings describe them as coming from the “Far-Off Worlds.” Whether by this is meant physical or spiritual planets is difficult to know.

In any case, the energies of these worlds are capable of bringing healing and enlightenment, provided that our world can prepare itself for receiving them. Some indication of their potency can be gleaned from the books’ hints of the life to come in which money will be abolished (Ibid., book II, sec. V. par. 8), racial differences will fade away (Ibid., book I, par. 269), and an International Government is to take charge.

Examples of militant themes abound in the Agni Yoga books. We are asked to be “warriors,” and show “fearlessness” in the struggle. We read of a mystical “Shield”–now the shield of Morya, now of “Orion”–which will protect us as we strive to do the will of hierarchy. Faced with such archetypes it is difficult to know whether to trace them to the Christian Desert Fathers, to Theosophical lore surrounding warring lodges of good and evil; or perhaps to some Central Asian model like the Gesar.

Another repeated theme is that of building a “new temple”, a “new country”, or a “new world.” At times this takes on the forlorn trappings of nation- or institution-building. As the books progress, however, it becomes increasingly clear that they apply to the heart, and that the temple to be built will not be one of physical stone. Again and again readers are urged to teach others, work, maintain group harmony, and practice utmost respect for the beliefs of others (a teaching known in Roerich circles as “by thy God”).

Divisions

The question of divisions within Agni Yoga is a sensitive one. First, the writings themselves urge unity and cooperation within the group, and discourage criticism of anyone else’s teacher (on the “by thy God” principle). Second, not every division has been based on reasons which elevate and uplift all those who contemplate them. And yet, the issue of whom to recognize as one’s guru is a most weighty one, which cannot simply be glossed over with an appeal to the ultimate unity of all religions.

Outside of Russia a number of Roerich groups have arisen, with none of them aspiring to group the others into a quasi-denomination.

One thorny issue that has arisen lies in the tendency of many English-speaking esoteric practitioners to recognize the writings of Madame Blavatsky and Alice Bailey alongside those of Agni Yoga.

A similar issue has been the appearance of others who claim to channel (or otherwise communicate with) entities such as M. A prominent example would be Elizabeth Clare Prophet, who for many years channeled not only El Morya Khan but also the Roerichs themselves. Many of her books featured cover art by Nicholas Roerich.

Pop Culture Reference

In 1940 — before Plastic Man, the Elongated Man, Mr. Fantastic, or Elastigirl Klaus Nordling created the first comic-book superhero with the ability to stretch his body: theThin Man, who appeared in a short story within Mystic Comics # 4. The hero was alpinist Bruce Dixon, who received crime-fighting training at the hands of alien beings from a Shangri-La type of Himalayan refuge called “Kalahia”. Among his new abilities was the power to topographically distort his body (by slipping under a door, for example).

Now “Kalahia” sounds like “Kalagia,” a phrase which the Agni Yoga writings translate as “Come to Shambhala!” (In what language is unclear — it may be intended to be Sanskrit, or perhaps Greek, if it is not Senzar.) As far as anyone knows, no other branch of Theosophy refers to this. It is also likely that in the Russian of the Agni Yoga books, the “g” translated a foreign letter “h” (as often happens in loan words like “gamburger”, for example).

Other possible Agni Yoga parallels — which would not hold true for other forms of Theosophy, or pop culture artifacts like Shangri-La — include the Kalahians’ use of unknown types of radiation, as well as their habit of exchanging scientific information with beings from distant worlds. Also “Olalla,” the name of Dixon’s romantic interest, sounds like Ulala (now Gorno-Altaisk), the Altaian capital which the Roerichs visited during 1926.

Whether Nordling was ever an Agni Yoga follower is not known. However, we know that he edited the Finnish Society newsletter (Nordling was a native Finn) at a time when the society was headquartered within the old Roerich Museum. This at least constitutes strong circumstantial evidence.

External links

AGNI YOGA
 

Autor:Jorge Kurteff
 
en IberoAmérica
(desde un Ashram de Segundo Rayo)

Las líneas supremas del AGNI YOGA pueden ser configuradas desde tres ángulos distintos, aunque absolutamente complementarios:

a. el de la serena expectación mental,

b. el de la perfecta adaptabilidad psicológica,

c. el de la profunda atención hacia los hechos que se producen en el devenir de la existencia.

http://agni-yoga.org/

*
The Way of the Heart

Agni Yoga, the Yoga of Life, of Living Ethics is the Great Synthesis of the highest fiery purifications of the sacrificial base nature, now manifest as clarified, centered, rhythmically pulsating white Fire; All-in-All, saturating the Chalice of the Heart, the Chalice of Amrita.

                                        ‘Prepare your hearth; the Lord approaches!
He has transformed the treasure of the chalice a
nd returns it to you afire.’
                                     Leaves of Morya’s Garden, I: The Call, par. 21

The Way of the Heart is the most ancient Way, yet, it is heralded as the new yoga, clarifying the former systems even replacing all styles of Raja Yoga, while still honoring the former with deep and abiding gratitude through incorporation by fiery refinement of its best. “Proper offerings to Agni is ghee or clarified butter.”  We hail the yoga of the past — the Raja Yoga and affirm the yoga of ‘Heart Fire’ now and for the future — the Agni Yoga.
 

‘Gathering the flaming hearts, you bear them as gifts to Us.  The power of harmony will announce triumph to the pure in spirit.  Teach smilingly, joyfully create; your ears hearkening to the song.   By pure love shall I preserve compassion in my bleeding heart!’
Leaves of Morya’s Garden, I: The Call, par. 35

Source: http://www.agniyoga-ay.com/Agni_Yoga.html

Three Ray Approaches to the Agni Yoga,
and their Words of Power
 

AAB-DK: “I am faced with difficulty in making these Words of Power clear to you, because essentially it is the Word made flesh or the soul in incarnation which at this point registers power; it is the symbol (the form aspect) and the power (the Spirit aspect) which acts as a great creative agency and bridges across all barriers and separative states of consciousness, thus establishing complete unity.”

***

 


First Ray Approach to the Agni Yoga
(Roerich’s Agni Yoga Series books – Living Ethics)


[N. Roerich – Madonna Oriflama]

Word of Power:  “I ASSERT THE FACT.” 
 
A little deep reflection on these words will show that if uttered with an understanding of their meaning, they are of terrific potency.  The disciple who utters them assumes and then asserts:
 
1. The Spiritual Triad is a fact.
2. The relation between the fused and blended personality and the soul is a fact.
3. The antahkarana is also a fact.
4. The dual expression of the basic duality of manifestation—personality or form and Monad or Spirit—is a fact.
5. The will of the Monad is the factor to be evoked.
6. The knowing, purposeful One can be depended upon to contact the instrument of its will upon the physical plane.
7. The work is done.
 
This factual assumption is not faith, but knowledge and conviction, and upon this realised conviction the disciple rests, acts and depends.  It becomes an unalterable and unchangeable attitude.  The meaning of the above seven-fold statement will become clearer if the disciple will ponder the distinction between faith and conviction.  It is this divine assertion which holds the universe in being; it is this divine assertion which is the embodied summation of all knowledge and love, and the first ray disciple must begin to use this technique, resting back upon his divine prerogative of assertion.  Ponder on this statement.  It is the [Page 516] technique of Shamballa and the established right, prerogative and privilege of all first ray souls..
Source: http://www.agni-yoga.org/AY3.htm

The role of the Teacher and the Teaching in the Community

The role of the Teacher and the Teaching in the Community

Short Rosary

(composed form the book “Agni Yoga. Community”)

AUM TAT SAT. AUM

We are dissipating superstition, ignorance and fear. We are forging courage, will and knowledge.Every striving toward enlightenment is welcome. Every prejudice, caused by ignorance, is exposed.Thou who dost toil, are not alive in thy consciousness the roots of cooperation and community?If this flame has already illumined thy brain, adopt the signs of the Teaching of Our mountains.Thou who dost labor, do not become wearied puzzling over certain expressions.

Every line is the highest measure of simplicity.

Greeting to workers and seekers!

AUM TAT SAT. AUM

1. Much can be forgiven him who even in darkness has preserved the concept of the Teacher. The Teacher uplifts the dignity of the spirit. We liken the concept of the Teacher to a lamp in the darkness. Therefore, the Teacher may be called a beacon of responsibility. The bonds of the Teaching are like a saving rope in the mountains. The Teacher is revealed from the moment of kindling of the spirit. From that moment on the Teacher is inseparable from the disciples. (60)[1]

AUM

2. We do not see the end of the chain of Teachers, and the consciousness imbued with the Teacher elevates the attainment of the disciple as a precious, all-penetrating aroma. The bond of the disciple with the Teacher forms a link of protection in the uniting chain. Within this defense deserts bloom. (60)

AUM

3. Our condition for the coworkers is a complete desire to apply in life Our fundamentals, not in theory but in practice. The Teacher bears the flame of an unquenchable achievement. The Teaching is interrupted neither by weariness nor by distress. The heart of the Teacher lives by achievement. He has no fear, and the words “I am afraid” are not in His vocabulary. (65)

AUM

4. In each book there must be a chapter about irritation. It is imperative to expel this beast from the house. I welcome austerity as well as decisiveness. I enjoin you to abolish jeering jests. Each one should be helped to get out of entanglements. One should nip each bud of vulgarity. Each one must be permitted to have his say, and patience must be found to listen. The empty rumor must be cut short, and ten words must be found against each word defaming the Teacher. Indeed, remain not silent at an arrow directed at the Teacher. Mother and Teacher—these two concepts must be safeguarded in each book. The light of greatness is not to be extinguished. (78)

AUM

5. Let each community await its Teacher, for a community and a Teacher constitute the ends of one and the same column. Even in daily trifles it is necessary to remember the foundation of the house. Again we arrive at the necessity of altering the quality of the consciousness; then the transition is easy. (91)

AUM

6. It is impossible for a poisoned consciousness to distinguish the moments of freedom and of bondage. The man who is lost in conjecture as to where is slavery and where freedom is unable to think about the community. The man who opposes the consciousness of his brother cannot think about the community. The man who distorts the Teaching cannot think about the community. The basis of the community lies in freedom of thinking and in reverence for the Teacher. (98)

AUM

7. To accept the Teacher means to fall in line with the workers fighting the fire. If everyone rushes to the fire from the wellspring without any order, the wellspring will be trampled without benefit.

It were better to understand carefulness within one’s consciousness; this will safeguard the concept of the Teacher. Definitely the Teacher, definitely knowledge, definitely evolution of the world—these will serve as paths to the far-off worlds! (98)

AUM

8. How is it possible to feel oneself protected to the utmost? Only by establishing the closest bond with the Teacher. Only in active cooperation and in reverence is concealed the best possibility of passing through the dangerous spheres. The bond with the Teacher is a living penetration into the future. (187)

AUM

9. Reverence to the Teacher and the constructiveness of striving to the far-off worlds are as a rainbow unified by the essence of light.

Learn to understand how lofty is the concept of the Teacher. Draw this line from horizon to horizon, from arrival to departure. Know how the Teaching of Light has been revealed to you, and remember the silvery thread of the bond. The bond with the Teacher is light as the eagle’s wing, and the eagle’s eye looks ahead. What else could you prefer, if your consciousness has been opened? The building of the community can help in gathering thoughts. Of course, not caravan donkeys but eagles have been indicated in the comparison.

The hand of the Teacher summons to the threshold of the community. And from the mountain We see where the wheel of necessity is flying. (187)

AUM

10. An alien teaching insists upon manifestation of subservience, but the community is so saturated with possibilities that the Sole Hierarchy will be the step of knowledge. No one designates the Hierarch, but those who listen and realize thus recognize this step. The Teacher will be the natural leader.

In Asia the Teacher is manifested as a lawful concept. By the covenant of Buddha each future Teacher is especially reverenced. In this revelation of possibility is the whole pledge of the future.

Saturation of the atmosphere will raise up the coming solution of the world. (215)

AUM

AUM TAT SAT. AUM


[1] The number of the paragraph, taken from the book “Agni Yoga. Community”, has been indicated in circle brackets after each paragraph.

Source: http://sirius-eng.net/articles/2_rosary_agni_yoga.htm

234. You undoubtedly will encounter this objection. “Why are the higher worlds and sciencespoken of on the same page?” Those who speak thus, fail to understand the Higher World andbelittle science. People of such limited intelligence are very widely scattered, and because of theirheartlessness are extremely malicious. They occupy various public posts and therefore are able towhisper in many places. To contradict them would be useless. Every man of heart will rejoice ateach proper understanding of the Higher World. Each wise man esteems a word in the defense of science.Of all earthly themes, love and creativeness are most closely combined with the conceptof the Higher World. When mentioning the Higher World the worthy man will rejoice. In adiscussion about science he will be heartily delighted. If both concepts provoke onlycondemnation, it will be the sign of a dead heart. Be not distressed at encountering deniers andcondemners, this is just as unavoidable as is the fact of the existence of Light and darkness.Straight-knowledge will whisper where the degree of darkness makes further persuasion useless;sowing is advisable only on good soil. You already know that understanding friends arriveirrespective of earthly considerations. It happens that even the jinns build temples, but the HigherWorld and knowledge are inaccessible to them. Sooner or later they rebel and return intodarkness. Shall one name examples!Therefore, we serve the Higher World and science. Through love in the light of knowledge let thought of the Higher World be clarified.235. It is especially incomprehensible to see how people often fall from reverence intodisparagement. They try to represent the Inexpressible; a false countenance results, which onlydebases the lofty concept. Many such false representations have been scattered throughout theages. People repeat about the invisible, and immediately proceed to imprison Light in petrifiedforms.It is time to manifest commensurateness.236. The Higher World is incorruptible, but instead of self-purification through thought and labor,people still try to bribe the Higher Grace. In such ignorance is expressed a completeunwillingness to reflect upon the essential nature of the worlds. The history of prayer shows thatat first hymns were chanted, then prayers were spoken for all beings, and only later did man dareto importune with demands for himself. Sufficient evidences have been given as to how worthlessfor evolution is everything engendered by selfishness. One cannot purchase favor and justice. Is itnot shameful that such words must be repeated?One may ask oneself, is not involution taking place? The end of Kali Yuga can alsoproduce such manifestations. Terrible cataclysms have been indicated, but what can be morefrightful than a catastrophe of the spirit. No earthquake can be compared with the dissolution of consciousness. All forces need to be intensified in order to hold back humanity from the abyss,therefore meditation about the Higher World is a necessity of the day.237. It has been rightly observed that certain plants have the aroma of musk. It is useful to gatherinformation about such plants. They will not possess all the valuable qualities of the life-giver,musk; nevertheless the useful quality of preserving vigor is inherent in them. One may sometimesobserve that neighboring plants begin to take on the same scent; the roots and soil may serve asconductors.238. The most complicated matter can be approached by the simplest path; the principle requisiteis attentiveness. Even very experienced observers lose it amid common-placeness. But the HigherWorld requires love and gratitude. How otherwise is it possible to scan the subtle signs underincarnate conditions?
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239. Everything in the world is unrepeatable. Hence it is possible to realize how much of theunusual there is. Without such understanding people will not discover their own earthly position.It is impossible to think about evolution if the impelling causes and the unattainable goal areunknown. Earthly existence has no meaning without understanding of cause and effect. Yet if people would even partially realize the unusualness of their surroundings, they could more easilyfocus their thoughts upon the Higher World. It is impossible to persuade people to turn without atransitional step to so different a sphere as the Higher World. But if the eye gradually learns todistinguish the multiformity of its surroundings, it will more easily become accustomed to thediscernment of subtle manifestations. Verily, everything must be cultivated.240. It may be asked why people do not, in the material world, remember their subtle sojourns.One of the reasons why it is impossible to recall everything of the Subtle World is theimpossibility of its being assimilated by our physical envelope. Indeed, the spirit could notundertake physical evolution if it could preserve within itself a recollection of the expanses of theSubtle World. Of course, it is sometimes possible to catch from the Subtle World a glimpse of thefiery grandeur which the world of flesh can realize only in the rarest cases. Only at times caneven the best spirits recall their earthly existence, and extremely rarely do they remember theirconditions in the Subtle World. Sometimes the projection of the subtle body brings back a certainrealization of life in the Subtle World. But to remember subtle existences is very difficult and it isincompatible with earthly conditions.241. It may be explained to you that the three letters Aum signify—past, present, and future. Andsuch a meaning has a foundation. The Basis is the past, the Light is the present, and the approachto the Sacred is the future. Indeed, the sowers of various interpretations are mindful of the bestexplanations; but such explanations often are due to earthly understanding. Thought has norestriction as to the past, present, and future; it is as eternal as Infinity. To discuss Infinity, onemust revise all measures; hence, the concepts of finite and infinite will expand. In the infinitethere are no arbitrary interpretations, because in Infinity all is contained.Therefore, when we speak of the magnitude of the fundamentals, let us beware of applying earthly measures. Let us especially not base our concepts on the finite, because, inessence, the finite does not exist.242. Let thought attain useful flight. This striving needs to be cultivated lest distant expansesconfuse the thinkers. Before he can feel himself a guest of all planets, man must accustom hisconsciousness to the small dimensions of Earth. Particular transgressions have been committedthrough an incommensurate concept of Earth and its place in the Universe. From this have arisenthe obscuration of religions, ignorance in matters of government, and a prematurely ill-state.Therefore, thought must not only encompass Earth but must also love to soar to the distantworlds.243. It would seem that what has been said is simple; why, then, is it so rarely applied? Noabstraction is taught; no mere wandering of thoughts ordained. It is necessary to stimulate thestriving of thought in all reality. But only a few comprehend the difference between abstractlywandering thought and real thought. Only in immutability can the Higher World shine.Equally simple is the consideration of the saturated conditions of space. Much has beenwritten about this, nevertheless to the majority of people such information remainsincomprehensible.It is necessary to cultivate thought.244. Much has been indicated about the necessity of developing patience; but wherein may therebe discovered such a touchstone? It is useful to begin a conversation with the most bigoted
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denier. Let him expound his improbable devices; the patient thinker surmounts all ignorancewithout having recourse to denial. In the creativeness of his thinking, the thinker guards againstirritation, during the lesson in patience one is not irritated. Let the ignorant lose their tempers, forthey have no other answer, but the probationer in patience will not debase himself with themethods natural to the ignorant. Even in schools, tasks in patience should be proposed.Without a realization of patience it is impossible to reflect on Infinity. The dimensions of the tasks of the Higher World require tests of patience.245. Thinkers are subjected to many persecutions. But let the oppressed ones answer, “Thoughyou persecute us, our thoughts are already sown, and nothing can erase thought in space.” Thereis no point in exiling the thinker, his heritage is indestructible throughout all the worlds. Not onlyis thought indestructible but it even grows in space. The very departure of the thinker from thephysical world only opens a broader domain for his thinking. Murderers and poisoners show littleacumen; aiming to free themselves of the sowings of the thinker, by their very act they butstrengthen him.246. Many disciples gathered around a certain venerated teacher. They pursued their occupationssuccessfully until a rumor reached them that in a distant city another teacher had made hisappearance. This news gradually created doubt and divided opinion among the disciples; itweakened their attention and hindered their advancement.One day the teacher said, “I am going into the mountains; in the meantime, strengthenyourselves in the assimilation of the Teaching.” The teacher departed. But within a short time,unexpectedly, the disciples were visited by a new teacher with whom they were extremelydelighted. Finally one disciple, hoping to flatter the new teacher, exclaimed, “How much moreexcellent and intelligible is your Teaching than the former one!” Then the new teacher removedhis turban, threw open his garment, altered his facial expression, and the disciples recognizedtheir former teacher. They became greatly abashed and whispered, “Why did you change yourappearance?” He said to them, “You wished to have a new teacher and a superior Teaching, so Ihelped you in this.” Thus one can discover in ancient tales qualities of people common to all ages.247. One should not strive for the new merely by denying the basic. Cognition is Our advice andcommand. Cognition has nothing in common with treachery and blasphemy. Where foul speechmakes its nest, do not look for true cognition. No one wishing to preserve a very delicate flowerplaces it in a wallet. The subtle requires the subtlest handling. Not only during high holidayfestivals but also in everyday life one should beware of rending one’s garment. On holidayspeople care for their clothing, but during routine occupations they are not concerned about it.How many of the subtlest garments go to ruin!248. Incaution leads to error. Where is the old and where is the new? One needs to be careful.249. You yourselves see how many people fail to understand the meaning of simple words. Atsuch a level it is necessary to excuse their confused minds and to repeat the words as to a deaf person. Many times, in speaking with the deaf, one is uncertain whether or not many of the wordsreached their consciousness. It is very difficult to take into consideration all deficiencies of hearing, sight, and the other senses. But go forward, knowing that though few listeners hear, andfew see, yet space sees and hears. Thus proceed.250. You have already observed how, through a certain straining of sight, it is possible to seefaces of former incarnations. One may clearly perceive how a face of the present is reconstructedinto an image of a past age. Vibrations and crystal formations indicate the presence of a definiteenergy. There can be no question of autosuggestion, for neither of the persons participating in the
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experiment know into what the formations are molded. Often the reconstruction begins, not inalteration of the facial lines, but in some details of headdress or clothing. The very character of the face changes quite imperceptibly, and in the most unexpected features. It may be noted thatfaces rarely hold to their present type. During all such unexpected metamorphoses, allpremeditation is precluded. A very painful tension of the eyes indicates that the process is not amental one, but that psychic energy is acting through the optic centers. Frequent experiences of this nature can injure the sight, yet the presence of such physical clairvoyance is exceedinglyimportant. There can be clairvoyance under suggestion, but then the psychic energy is actingthrough the brain, and it is always possible to suspect suggestion on the part of the hypnotisthimself. It is far more convincing when psychic energy acts directly. The same directness isexpressed also in actions with the pendulum of life. Autosuggestion is not similarly precluded. Anhonest investigator does not know the results to be received. He is often more astonished than theothers present. In both the first and the second case, onlookers are altogether undesirable. Thereshould be nothing in the vicinity which can influence the psychic energy.The antiquity of such experiments is incalculable. Besides, they have served in state and judicial matters. It is necessary to recognize the extent of the unique usefulness of suchexperiments with psychic energy. They provide a barometer of illnesses and disturbances of thespirit, as well as of sincerity itself—and also of obsession.251. If all the experiments with psychic energy were to be collated, a treasure-trove of access tothe Higher World would be at hand. Nothing supernatural or dark should encumber suchobservations. This research upon the great psychic energy should be natural, honest and useful.252. The following interpretation of Aum will also be propounded: the first letter—manifested asthe basis; the second—manifested in the subtlest energies; the third—the ineffable in fire andgrandeur. Each interpretation leads to the same triune structure, from which, as from Truth, onecannot escape.It is also said that the general significance of the word yes as affirmation is the same. Itcan be found in all tongues; sometimes it will even resound externally. So let us not beinordinately submerged in explanatory interpretations which have frequently been altered. Thechief consideration is that the essence of the concept remain inviolate. Let us invoke allsteadfastness.253. Lack of steadfastness was especially condemned in antiquity. It was called ruination and wasregarded with reproach, as the barrier to advancement. Wavering was considered to be ignoranceand failure in the primary education. It was assumed that the disciple would not wander awayfrom the true basis, but would continue persistently to perfect himself.254. The process of self-perfection was not regarded as egoistic. Improvement has the GeneralWelfare as its goal, and by its nature cannot be a personal acquisition; for example, each goodthought is universally beneficial in space.255. In many countries, when people wish to express a steadfast affirmation, they solemnlypronounce the word Amen . The origin of many words can be traced to ancient sources. When weexamine the meaning of the word Amen in Greek, Hebrew, Egyptian, and Sumerian, throughmany steps we arrive at the same affirmation of the triune symbol.Thus, instead of disunity, knowledge teaches only unification. Only those evil by naturestrive toward disparagement and disunity. Each follower of knowledge finds everywhere thegolden path to the unity of Grandeur and Light.
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Source: http://ru.scribd.com/doc/8314592/Agni-Yoga-Aum

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