P E A C E
Selections from the Agni Yoga Series
Presented before the Agni Yoga Society, March 4, 2008
1. Urusvati grows indignant when she hears about war, Sister Oriole is terrified, and We are all saddened by the barbarism of humanity. The most negative manifestation of free will is seen in outbursts of war. People refuse to think about the terrible currents they evoke by mass murder and the consequences it will bring. The ancient Scriptures correctly warned that he who lives by the sword will perish by the sword.
There is a difference between the karma of aggression and that of defense. It can be shown how aggressors suffer the most grievous consequences and how terrible their condition is in the Subtle World. People delude themselves by thinking that great conquerors do not reap bad karma during their earthly lives. But karma has its own timely approach, and does not show itself immediately. Life is continuous, and the wise ones understand their lives as a single necklace.
Aggressors burden their karma not only by killing but also by polluting the atmosphere, which occurs during war. The poisoning of Earth and of the other spheres is long-lasting. You who intrude into the lands of your neighbors, has no one told you the consequences of your fratricide?
Our Abode has witnessed many wars, and We can testify how this evil is increasing in the most unexpected ways. People know that explosions can cause rain, but what about poison gas and its possible effects? How sad We are to see free will, which was bestowed as the Highest Gift, manifested in this horrible, uncontrolled way.
Supermundane I, 88.
2. I, personally, prefer a courageous self-sacrifice in the performance of one's patriotic duty to such an attitude as that of the contemporary youth of a certain country which was expressed recently in a resolution not to fight for their country in time of war. You may ask, "What about the Banner of Peace?" And you might even think that I am a secret supporter of war! No, for me war is unspeakably dreadful. I cannot imagine a manifestation of worse ignorance! But since we live in a world where physical power is still highly respected, we have to instill into the young generations the idea of the illegality of killing and violence. At the same time we must teach not to be afraid to perform one's duty for one's country, as this is beautiful and courageous. Who would wish to be a defenseless sheep in front of a wolf or a tiger? But tigers and wolves are lurking in every unprotected corner. Until there is real cooperation among the peoples we shall be under the threat of constant wars and invasions. Only the World League of Culture, correctly understood, could solve for the future the many problems which seem insoluble today.
Letters Of Helena Roerich I, 19 June 1933.
3. One should also reiterate about peace. Let the word itself follow people on all paths.
4. Urusvati knows how We labor for peace. Why then do We not rejoice at the many organizations dedicated to the promotion of peace? Simply because very few of them are unselfish in their work and the majority harbor hidden motives that are worse even than the drive toward war.
The matter of peace is a standard by which one must test oneself. To test oneself is to know how to draw upon new forces and achieve a new consciousness. It is a self-examination that must be performed within a context of absolute dedication to human evolution. Only then will peace be rightly understood; true peace will include the defense of the treasures of humanity.> Each benevolent thought about peace is helpful in space. The word peace should be repeated as a mantram, and it will strengthen all efforts to bring harmony. But woe unto those who promote pseudo-peace, which will lead only to corruption. Our Teaching is the Teaching of peace, of true peace.
The Thinker used to say, “I will stand guard to prevent the viper from crawling across the threshold.”
Supermundane II, 319.
5. Urusvati knows that each one of Us has contributed to the peace of the world in various ways. You remember Orpheus, who gave the people soothing melodies of peace, and how a certain Teacher tried to purify the Teachings so that people would know more and understand life better. Another spiritual Toiler preached that people should first of all make use of the most peaceful methods. And the Unifier of nations taught that peace can flourish only in harmony.
Those who work for goodness and peace suffer many hardships; where do such unbearable burdens come from? Every evolutionary step evokes the fury of chaos, and such fury is a response to every benevolent aspiration. But peacemakers can testify that their efforts for peace remain with them as their best memories. These efforts are not only recorded in the histories of nations, they are reflected also in the life of the people.
<...> In the same way, the command to use every possible resource for keeping the peace stands for all time to come. Although mankind seems to have forgotten Him who gave this command, it has nonetheless entered into human consciousness. One should always question whether all peaceful measures have been applied, but without causing the loss of human dignity. One should understand both the mundane and the supermundane measures; only through harmony and dignity can the beauty of peace be realized. Disregard of human dignity can only result in ugliness. He who knows nothing of beauty cannot think of peace, nor can the concept of unity be realized by the ignorant. Yet all people have reverence for the Unifiers. Thus We labor for peace.
The Thinker contributed greatly, daring to imagine a government of peace. What if people call such daring a dream? We know that dreams pave the road to Eternity!
Supermundane II, 320.
6. Urusvati knows that in every significant aspiration there is an element that can be achieved. One of the most unrealizable dreams is that of world peace, yet humanity continues to pray for it. Difficult as it is to fulfill this dream, there is in it a fragment of truth that can be realized in earthly life.
Man has the gift of communication with his brethren. He learns that a life of enmity finally becomes unbearable, and that the family is ruined by discord. He should understand that this is also true about great nations, which become corrupt without constant, vigilant efforts toward improvement.
In these times it is not possible to expect peace, but we should understand that the coming era will be more suitable for an intelligent acceptance of peace. Therefore, everyone should speak about world peace even if only in the abstract. Let this word, which belongs to the future, be heard amidst today's clouds of hatred. Do not expect to hear such words at lifeless meetings. Let the best dreams be expressed by the young. Let them, in the armor of defense, lay the foundation of life. One should not interfere with the loftiest dreams.
Supermundane II, 321.
7. Urusvati knows that the Yogi can be called a peacemaker. The Yogi radiates peace for the sake of the Common Good. The Yogi ends quarrels. The Yogi does not tire of talking about the Good. >
The Thinker used to say, “Ancient is the teaching about World Peace; the various creeds have assimilated this command. Do not consider it unrealizable.”
Supermundane IV, 951.
8. Urusvati has been told, and knows, that Ajita–the personal name, meaning invincible, of the Bodhisattva Maitreya–has put on his coat of mail. Is it proper for a Peacemaker to clothe himself in a warrior’s garb? We have discussed the general welfare sufficiently. We have stressed the need to protect the creative work of mankind. We have pointed out the horrors of fratricide. And We have also spoken about the dignity of one’s native land. Thus, the most committed Peacemaker on the one hand indicated that all means should be used for establishing peace, and on the other sent armies to defend the frontiers of the land of His people.
People tend to see an unresolvable contradiction: How can Ajita the Peacemaker advocate battle? This is difficult to understand if one’s thinking is based on false values. Man should accept the idea of protecting and saving his country, and reject entirely any idea of its enslavement. Let man discern in his own heart where enslavement begins, and where defense is necessary.
Supermundane III, 572.
9. Many think about worldwide peace. But if you dare to utter these words, you will be subjected to the most rude and hypocritical attacks. People are even afraid of peace, for their consciousness cannot accommodate this benevolence. But those who have broadened their consciousness, on the other hand, must untiringly speak about the opening of the gates of peace.
Agni Yoga, 610.
10. Moreover, the idea of pacifism should not be considered as something passive and therefore negative, but as pure, active peace creation. Therefore, in general, it is advisable to replace the rather specific expression "pacifism" by the beautiful word "peace-building."
Letters Of Helena Roerich I, 26 December 1931.
11. Urusvati knows the true meaning of peacemaking. A yogi is peace-loving. A yogi avoids quarrels, and prevents them as best he can. A yogi knows the healing quality of peaceful emanations. A yogi has realized that such emanations prepare for him a warm welcome in the Supermundane World.
How does a yogi come to such a realization? He develops co-measurement and goal-fitness. He understands that malice destroys the bridge of advancement. He has tamed irritation, recognizing it as incompatible with human dignity. A yogi manifests strong striving toward creating peace. Even the smallest pacifying act is a beautiful achievement. It is especially valuable in these times when humanity is destroying itself with hatred. When a word about Good is deemed out of place, the yogi values the thought that protects the weak and persecuted ones. A yogi may not know whom his luminous thoughts will help, but he will not tire of sending them out into space, like a purifying offering: “Let there be good in the World.”
The Thinker told a youth who wanted to become a yogi, “First, become a Peacemaker.”
Supermundane IV, 891.