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.

Agni 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. 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.

Deeply 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.

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