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B Y   T H Y   G O D
Selections from the Agni Yoga Series

Presented before the Agni Yoga Society, January 16, 2007


     What I will say now is very important. The canon, “By thy God,” is the higher, and this canon is the basis of the New World. Formerly one said: “And my spirit rejoiceth in God, my savior.” Now you will say: “And my spirit rejoiceth in God, thy savior.”
     Solemnly do I say that therein is salvation: “Long live thy God!” So you will say to everyone; and exchanging Gods, you will walk to the One.
     There where one might otherwise sink, one can tread softly, if without negation. There where one could suffocate one can pass, by pronouncing “Thy God.” There where matter is revered one can pass only by elevating the earthly matter into the Cosmos. Essentially, one should not have any attachment to Earth.
     Why is there a legend about the descent of Christ into hell? The Teacher addressed the lower strata of the astral world, saying: “Why, by cherishing earthly thoughts, bind oneself eternally to Earth?” And many revolted in spirit and rose higher.
     Thus, find the God of each one and exalt Him. One can understand it in mind, but it is more important that it be accepted in the smile of the spirit. When the most difficult becomes easy, like the flight of birds, then the stones themselves unite into a Dome, and Christ the Mason will appear to each one. Leaves of Morya’s Garden II:VIII:2.

     Friends! Place four stones into the foundation of your actions: First—Reverence of Hierarchy. Second—Realization of unity. Third—Realization of co-measurement. Fourth—Application of the canon, “By thy God.”
     For the affirmation of the First, evoke all your love. Recall from your childhood the best smiles, the brightest rays of the sun and the first song of the birds beneath the window.
     For the Second, gird yourselves in the armor of the day, take up the weapons of your actions, and refresh your perception by a draught of cooling water.
     For the Third, select in your workroom the longest vertical line and call it the dimensional scale of the Plan. Apply mentally all discontents, irritations and fatigues to the scale of the World Plan, and, upon comparing, you will not find even the smallest place for illusory moods.
     For the Fourth, picture to yourself all the boundlessness of the stellar universe. Verily, Our Father has many abodes; which of them shall we stain? Recalling the given canon, imagine that out of a closed house you are coming into the light. Thus all that you need will come to you.
     Inscribe upon the first stone a Dove; upon the second a Warrior; upon the third a Pillar; and upon the fourth The Sun. Leaves of Morya’s Garden II:IX:10.

     Of course, you realize that every start should have its focus of unification, and blessed are those who will understand and accept it, as this would strengthen their own position. It is so important to strengthen the achievements. So, good luck to you! Start to unify, applying broadly the principle of tolerance, the canon “By thy God.” But beware of betrayers, for great is the infection from them. It is our duty to protect all who have joined us in trust under the dome of the Temple of Culture! Weakness and non-resistance to evil is not for us. When necessary, we raise the sword of the indignant spirit and defend that which is entrusted to us. Letters of Helena Roerich I, 24 November 1932.

     And now, regarding the League of Culture. You write that you plan to establish the League of Culture within a certain society which approves of such work. This is excellent, and let this work also include science and art groups. And it seems to me that if you start such groups they could be excellently developed. In time it could be expanded into a very good school, something like a people’s university; and, of course, it should be based on the self-supporting principle. But as usual, things should be started on a small scale, according to possibility. Nothing should be overdone; this is the fundamental rule. Hence, one should not insist upon the acceptance of the Teaching of Living Ethics. As long as the people are not bad and, mainly, as long as they do not betray, things are acceptable. Time will show us “who is who.” Remember that the canon “By thy God” is higher than “By my God.” Letters of Helena Roerich I, 14 June 1934.

     The most important, the most responsible thing is to know how to give to each one according to his consciousness. The great error is to give more than the consciousness of your companion can accept. To give too much to a consciousness that is not yet ready is tantamount to giving a loaded gun to a child. Therefore, approach everyone with the canon “By thy God,” and then carefully direct him and broaden his horizon. Thus, it depends on you whether or not you remain spiritually lonely. Act not by impulse but by the intelligence of your heart! The intellect and the emotions must be balanced in all the judgments and actions of a disciple. Do not confuse sentimentality with the kindness of the heart! Sentimentality has nothing in common with true kindness, which is based on higher knowledge and higher justice. The science of how to deal with people is a most complicated and most difficult one, as it requires a heart tempered and strengthened by many battles with the dark destroyers and betrayers, and affirmed by invincible patience and self-denial. Letters of Helena Roerich I, 8 November 1934.

     The canon, ‘By thy God” is the higher,...This means that this canon is higher (wiser) than the affirmation “By my God.” In the first statement there is tolerance and understanding, whereas in the second is hidden the embryo of exclusion and fanaticism. Letters Of Helena Roerich II, 1937.

     The Teaching speaks about the canon “By thy god.” Therefore, tell those who, though accepting the Teaching, cannot accept its Source or those through whom it is transmitted, that they should not be disturbed by these questions. For them, let there be neither the Source nor the intermediaries. Let the Teaching speak for itself. Letters Of Helena Roerich II, 12 July 1938.

     You ask, “In what cases should one apply the canon, ‘By thy God’, and when is it our duty to demonstrate resistance to evil?” As an example, you quote Christ’s prayer about forgiveness of those who persecuted him because “they know not what they do.” And here you make the deduction that “If actions are to be vindicated because of the level of the consciousness of the person who acts, but who does not know that his actions are caused by darkness, then one may surmise that it seems that one should not resist such evil, as was done by Christ.” To this I will answer that the canon “By thy God” and non-resistance to evil, are two completely different concepts. The canon, “By thy God,” means, in other words, containment, and at the same time, co-measurement; precisely co-measurement does not admit sufferance of evil. The canon “By thy God” is applicable where there is evidence of good, even if it be narrowly understood. But the application of this canon in regard to evil as non-resistance to it will be not only an act of sufferance, but even cooperation in evil. Non-resistance to evil is admittance of the invasion of chaos, as a result of which occur all possible calamities and the downfall of multitudes. Letters Of Helena Roerich II, 26 January 1939.

     However, the canon “By thy God” must be applied in life, practically on every step. During each conversation, when there is no unity of consciousnesses, our first duty is not to infuriate our companion by contradiction and censure of his convictions, but, starting with his best possibilities and considering the level of his consciousness, we should gradually and patiently broaden his horizon. Thus, speaking with a Moslem, you will not begin by praising Lord Buddha or demeaning Mohammed, but you will interchange with him all that is beautiful in his religion, and when opportunity arises, you will explain more deeply and broadly the meaning of some sayings of Mohammed that have entered the treasury of world wisdom. Thus you will also do in any other situations in life. You will not speak with an avid chauvinist against his country, but you will discover the best expressions and qualities of his nation, and you will point out to him new ways for developing its particular qualifications. Your breadth of understanding of national beliefs will smooth over the factor of chauvinism and, unexpectedly for him, his limited consciousness will begin to respond to the note of containment. And so, one should learn to carry on timely conversations without animosity but evaluating your companion with friendliness. Precisely, carry them on with PATIENCE and respect for your adversary, not permitting irritation, derision, and other unworthy means. And in each conversation one should know how to sacrifice one’s self, one’s knowledge, and not to boast of one’s enlightenment. Remember that it is said in the Teaching that only a pompous ignorance loves to spread on window sills the dry, small twigs of its knowledge, but he who truly knows does not fear to snip off a piece of his knowledge when it can oppress and humiliate his companion. In this manner, the canon “By thy God” is merely a manifestation of selflessness, without which nothing can be achieved. It is a great error to liken it to non-resistance to evil. If you wish, accept this canon as a manifestation of mercy. And so, the canon “By thy God” is fully compatible precisely with resistance to evil. One can put a stop to evil by various means, and straight-knowledge should prompt the limits of possibilities when applying the given canon. Letters Of Helena Roerich II, 26 January 1939.


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