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Nicholas Roerich – Rayology, Astrology, and Fixed Star Parans Celeste Jamerson Class 150 DHY 2010 Table of Contents Table of Contents...........................................................................................................................................2 Introduction................................................................................................................................................... 3 Biography....................................................................................................................................................... 3 Esoteric Analysis of Nicholas Roerich’s Astrological Chart......................................................................... 11 The Seven Rays and Nicholas Roerich......................................................................................................... 14 Star Patterns in Roerich’s Chart................................................................................................................... 17 Heliacal Rising Star – Alkes in Crater ..................................................................................................... 17 Heliacal Setting Star – Markab in Pegasus ..............................................................................................19 Alcyone, in the Pleiades (in Taurus), Rising, as Mercury and Jupiter Set; and Alcyone Setting as the Sun Culminates........................................................................................................................................20 Murzims, in Canis Major, Anticulminating as the Sun Sets................................................................... 24 Antares, in Scorpio, rising as Mercury Culminates................................................................................. 25 Alpheratz, in Andromeda (Formerly a Shared star with Pegasus), Rising with Venus.......................... 25 1 Ras Algethi Culminating as Saturn Rises................................................................................................ 26 Facies, in Sagittarius, Culminating as Venus Sets................................................................................... 27 Ras Alhague, in Ophiucus, Setting as the Sun Anticulminates............................................................... 28 Hamal, in Aries, Setting as Mars Culminates.......................................................................................... 29 El Nath, in Taurus, Setting as Venus Culminates.................................................................................... 30 Alphard, in Hydra, Rising with Mars....................................................................................................... 31 Zosma, in Leo, Anticulminating with Mars............................................................................................. 33 Rigel, in Orion, Anticulminating as Saturn Rises.................................................................................... 33 Mars Parallel Betelgeuse.......................................................................................................................... 34 Earth Parallel Bellatrix............................................................................................................................. 35 Pluto conjunct Capulus............................................................................................................................35 Some Conclusions ....................................................................................................................................... 35 Bibliography................................................................................................................................................. 37 Introduction Esoteric Astrology and Rayology as given to us by DK provide us with valuable tools for assessing an individual’s character and soul purpose. Esoteric Astrology is especially valuable in assessing the lives of highly evolved individuals who are on the Path. One such individual is Nicholas Roerich, gifted painter, worker for World Peace through Culture, and husband of Helena Roerich, the amanuensis for Master Morya. This paper will give a short summary of the life and work of Nicholas Roerich, followed by an analysis of his astrological chart and a discussion of his rays. In addition, some of the most significant fixed star patterns in Roerich’s chart will be examined for possible exoteric and esoteric meanings. The astrology software programs “Starlight” (by Bernadette Brady) and “Solar Fire” will be used in the calculation of Nicholas Roerich’s astrology chart and star parans. 2 Biography Nicholas Roerich (Nikolai Konstantinovich Rerikh in Russian) was born on Friday, October 9th, 1874 (New Style) in St. Petersburg, Russia. Young Nicholas was interested in collecting archaeological objects and in art, but his father required the young man to study the law at university. Nicholas studied art as well, however, financing his art studies with the sale of artwork, including icons painted for churches; and articles on art exhibitions written for several newspapers. Roerich became known for his intensity and seriousness, and for his reserved, though affable, character.1 Many of Roerich’s paintings of this early period portrayed subjects from ancient Russia. The Russian art world was in a state of revolutionary upheaval at that time, and Nicholas, although in the vanguard, found himself at times mediating between the more conservative artists and those artists who wanted to strike off in a new direction.2 In the summer of 1899, Nicholas met Helena Roerich, a beautiful young lady and very talented pianist. Nicholas became instantly attracted to her, and they married on October 28, 1901.3 During this period of his life in Russia, Nicholas designed sets and costumes for the theatre, most notably for Igor Stravinsky’s groundbreaking The Rite of Spring in 1913. It is thought that Roerich’s costumes and scenery strongly affected Vaslav Nijinsky’s choreography for this ballet4. In 1915, Nicholas became very ill with pneumonia, and his doctor advised his moving to a more congenial climate. When the Revolution came in 1917, Nicholas and his wife Helena emigrated to Finland.5 Nicholas and Helena had become interested in Theosophy and began to receive teachings from Master Morya. Helena eventually was to become the amanuensis for Master Morya’s Agni Yoga teachings.6 Although the Roerichs wanted to travel to India in 1918, this trip fell through.7 In 1920, Nicholas accepted an invitation to come to America instead to show some of his artwork.8 1 Decter, Messenger of Beauty, p. 14. 2 Decter, pp. 13-23. 3 Decter, pp. 25-26; Balyoz, p. 43. 4 Decter, pp. 55-65. 5 Decter, pp. 77-78. 6 Drayer, Nicholas and Helena Roerich, pp. 14-19. 7 Decter, pp. 79-81. 8 Decter, p. 83; Drayer, pp. 19-68. 3 During his stay in America, Nicholas attracted a group of loyal supporters, and laid the groundwork for the Roerich Museum and the Master School of United Arts.9 In 1925, the Roerichs undertook an artistic and spiritual expedition to India and Central Asia.10 In the Himalayas, Roerich and his wife experienced some strange scientific or spiritual phenomena involving fire. Regarding these phenomena, Nicholas wrote: In Nimu, a small village before Leh, at eleven thousand feet, we had an experience that can, under no circumstances, be overlooked. It would be most interesting to hear of analogous cases. It was a clear, calm day. We camped in tents. At about 10 p.m., when I was already asleep, Mrs. Roerich approached her bed to remove the woolen rug. But hardly had she touched the wool when a big rose-violet flame of the color of an intense electric discharge shot up, forming what seemed like a whole bonfire about a foot high. A shout from Mrs. Roerich – “Fire, fire!” – awoke me. Jumping up, I saw the silhouette of Mrs. Roerich and behind her a moving flame clearly illuminating the tent. Mrs. Roerich tried to extinguish the flame with her hands, but the fire flashed through her fingers, escaped her hands, and burst into several smaller fires. On touching the flames, one felt a slightly warming effect, but there was no burning, sound, or odor. Gradually the flames diminished and finally disappeared, leaving no traces whatsoever on the bed cover. We had occasion to study many electric phenomena, but I must say that we never experienced one of such proportions.11 Roerich goes on to write that “in Darjeeling, a ball of lightning passed only two feet from my head.” On another occasion, In Chunargen, at an altitude of fifteen thousand feet, I awoke one night in my tent, and touching my bedrug, was surprised at the blue light flashing from my fingertips as though enwrapping my hand. Believing that this could occur only in contact with woolen material, I touched the linen pillowcase. The effect was again the same. Then I touched all kinds of objects – wood, paper, canvas; in each case the blue light flashed up, intangible, soundless, and odorless.12 Roerich remarked that the climate of the Himalayan region, with its high elevations, mineral springs and unique vegetation, offered an excellent opportunity for scientific 9 Decter, pp. 83-91. 10 See Decter, pp. 123-133; N. Roerich, Heart of Asia, Shambhala, and Himavat Diary Leaves. 11 Nicholas Roerich, Heart of Asia, pp. 21-22. 12 Nicholas Roerich, Heart of Asia, p. 22. 4 research.13 He eventually established an institute named Urusvati to carry on scientific research in the Himalayas.14 Unfortunately, Roerich’s expedition fell afoul of the local authorities in China, who, although at first seemingly friendly, refused to recognize the Roerich’s passports. These local authorities prohibited Roerich from carrying on scientific work or painting, which they thought was the drawing of technical diagrams. The Roerichs were detained for four months until the British consul intervened. They were allowed to continue their journey only at the end of January 1926.15 In 1927, the Roerichs’ party was detained again by hostile officials for several months, this time in the bitter cold in Tibet. During this time, they were permitted neither to travel ahead, nor to turn back. Five people in the expedition died, and ninety-two animals perished.16 It was much later discovered that the hostility of the Tibetan authorities was due to letters sent to the Tibetan government by a certain Colonel Bailey, the British political officer in Sikkim. Bailey had met Roerich briefly and had interpreted some of Roerich’s remarks on human equality to be an expression of communist sympathies. Bailey implied to the Tibetan authorities that Roerich was a dangerous Soviet spy, and that the Tibetan government should be most wary of letting Roerich into their country.17 In Tibet, other dangers awaited the Roerichs as well. In his book Shambhala, Nicholas writes: Friendly Tibetans advise you to be cautious of food in strange houses. Sometimes, in token of special reverence, food is sent to your home. You must take the greatest care. In fact at all times in these lands it is best to be careful with food, because outside of poison deliberately sent, you might easily receive spoilt food. . . . I remember that several officials did not take one particle of food throughout an entire official dinner and visit. They gave poor health as a reason. Perhaps they desired to prolong their lives, or perhaps they recalled various precedents – and even their own practices. I also remember how when certain honorary offerings 13 Nicholas Roerich, Heart of Asia, p. 22. Information on the Urusvati institute is available online at: http://www.roerichtrust.org/home.htm??urusvati.htm 14 15 Nicholas Roerich, Heart of Asia, p. 30. 16 Decter, Messenger of Beauty, pp. 132-133. 17 Drayer, Nicholas and Helena Roerich, pp. 101-103, 231-241. 5 were brought to us in the form of various dishes, even the simplest asked dubiously: “Are you going to eat it?” But all this physical poison is perhaps nothing in comparison with “spiritual” poisoning. Every one has heard of the effects of hypnotic influence. . . The ancient tales of the “terraphim” are corroborated even in modern times, and the “murderous” eye is given credence in stories of revenge and curse. This “psychic” murder and injury is far more ancient and more widely distributed than actual poisoning itself.18 Another goal of the Roerich’s expedition was to help establish an earthly kingdom of Shambhala.19 As part of this project, they traveled to Russia to deliver a message from the Mahatmas to the Soviet government, whom they hoped to help enlist in this project.20 Wherever they went, Roerich assiduously inspected the local artwork and inhabitants for their connections to the cultures of Russia and America. He found many striking similarities in the artworks and peoples of East and West.21 Roerich collected local legends about Shambhala and the future coming of the Lord of Shambhala, a saviour figure known by various names such as Rigden Djapo, Maitreya Buddha, and the Kalki Avatar.22 It was said that, after a war between the forces of good and evil, that a future kingdom of Shambhala would be established upon the earth.23 The legend of Shambhala is linked with that of a miraculous stone and chalice similar to the Western legend of the Holy Grail. Roerich writes: Many other . . . wonders were related to us by educated Buryats and Mongols. They spoke about a mysterious light which shines above the Khotan stupa; about the coming reappearance of the lost Chalice of Buddha. They also spoke of the miraculous stone from a distant star which appears in different localities before the great Advent. The Great Timur, it is said, temporarily possessed this stone. The stone is usually brought unexpectedly by strangers. In the same way, at times it has disappeared, to be rediscovered some time later in an entirely different country. The greater portion of this stone remains in Shambhala, while 18 Nicholas Roerich, Shambhala, pp. 81-82. 19 Spelled “Shamballa” in the Alice Bailey writings. 20 Drayer, pp. 196-207. See also Meyer and Brysac, Tournament of Shadows, pp. 448-491. 21 See Drayer, pp. 99-100;and Nicholas Roerich, Heart of Asia. 22 For the legend of the Kalki Avatar, see the Wikipedia article online: http://en.wikipedia.org/wiki/Kalki 23 See Decter, p. 60; and N. Roerich, Heart of Asia and Shambhala. 6 part of it circulates throughout the earth, retaining its magnetic link with the main Stone. Endless stories are told about this Stone. King Solomon and the Emperor Akbar are also said to have possessed it. These sagas involuntarily remind one of the Lapis Exilis, celebrated by the famous Meistersinger Wolfram von Eschenbach, who ends his song with the line: “Und dieser Stein ist Gral genannt!” (“And this stone is named the Grail!”)24 On the expedition to Central Asia, Roerich and his party had a dramatic experience with the energies of Shambhala. In Heart of Asia, Roerich writes: Again barren rocks, the endless desert. No travelers. No animals . . . We look at one another, amazed, for we all sense simultaneously a strong perfume, as of the best incense of India. Where does it come from? Are we not surrounded by barren rocks? The lama whispers: “Do you feel the fragrance of Shambhala?” A sunny, unclouded morning – the blue sky is brilliant. Over our camp flies a huge, dark vulture. We and our Mongols watch it. Suddenly one of the Buryat lamas points into the blue sky: “What is that? A white balloon? An airplane?” We notice something shiny, flying very high, from the northeast to the south. We bring three pairs of powerful field glasses from the tents and watch the huge spheroid body shining against the sun, clearly visible against the blue sky and moving very fast. Afterwards we see that it changes direction sharply from south to southwest and disappears behind the snow-peaked Humboldt chain. The whole camp follows the unusual apparition, and the lamas whisper: “The Sign of Shambhala!”25 Under the influence of Himalayas, Roerich began to use ever brighter and dramatic colors in his paintings, which often depicted spiritual masters of East and West. These paintings of Roerich’s Himalayan period continue to provide inspiration to many New Age students today, gracing the covers of many New Age books and appearing on many websites with New Age content. In his books, Roerich wrote of the importance of Beauty in its spiritual, redemptive aspects: 24 N. Roerich, Heart of Asia, pp. 118-119. 25 N. Roerich, Heart of Asia, pp. 122-123. 7 With every affirmation of the Beautiful and of the highest, we are creating the quality of the future life. Is it possible to create this future life and some happiness for the coming generations, without joy and enthusiasm? And from where does this flame of enthusiasm, of incessant creative ecstasy come? Certainly it comes from the flowers of the field of beauty. If we shall take from life all expressions of beauty, we shall change the entire history of humanity.26 The year 1929 was a high point of Roerich’s life, with many recognitions and honors forthcoming. Roerich’s work on behalf of the Roerich Pact, an international treaty which provided for the preservation of works of art in time of war, led to his nomination for the Nobel Peace Prize. In this same year, the new Roerich museum was opened, in a large skyscraper, to much acclaim.27 In 1929, Roerich met Henry Wallace, the Secretary of Agriculture, who invited him in 1934 to undertake an expedition to Tibet and Mongolia to search for grasses that might be resistant to drought such as that being experienced in the Dust Bowl of the American plain states. Roerich suggested to Wallace the idea for using the image of the pyramid from the obverse of the Great Seal of the United States on the dollar bill. Wallace in turn conveyed this idea to the Secretary of the Treasury of the United States, and the idea subsequently was carried out.28 It has been speculated that Wallace, who was for a time a spiritual follower of Roerich, was aware of Roerich’s project for the establishment of an earthly kingdom of Shambhala, and that Wallace may secretly have approved of this aspect of the expedition.29 Roerich’s project to establish an earthly kingdom of Shambhala met with much resistance. Partly due to a lack of discretion and diplomatic skill and his insistence upon maintaining a high profile, Roerich alienated many officials in the local governments, as well as back home in the United States.30 In the 1930’s, the economic fortunes of the United States fell, as did those of the Roerich Museum. The year 1935 brought many troubles for the Roerichs. Their sometime friend and contributor, Louis Horch, turned against them. Horch, claiming ownership of Roerich’s institutions and the artwork therein, closed down the museum and confiscated many valuable paintings, books, writings and scholarly materials. The IRS prosecuted 26 N. Roerich, Shambhala, pp. 311-312. 27 Decter, pp. 97-99. 28 Decter, p. 100. 29 Drayer, pp. 284-292. See also Bernbaum, The Way to Shambhala, pp. 20-22. 30 Drayer, pp. 292-302. 8 Nicholas Roerich in absentia for failing to file income tax returns, a task for which one might have expected Horch to be responsible in his absence.31 The attitude expressed by Helena Roerich in one of her letters is that of having been betrayed, yet displaying courage in the face of evil circumstances: Many miracles come into our life, many affirmations. Therefore even the darkest betrayals and attempts to ruin our works cannot frighten us. The years 1934 and especially 1935 with their seven lunar and solar eclipses were quite exceptional in the number of dark omens. Thus, betrayal crept into the very heart of a luminous structure with an attempt to destroy what had been built by such pure striving and such flaming spirit. The enemy took advantage of the absence of N. K.32 and thrust the dagger at his back. Now the masks have fallen and the true faces are revealed. Of course we should not be astonished, for we know the immutable occult laws, under which when we approach the Teaching of Light and turn to the Great Teachers, our whole inner nature is revealed with a special force. Likewise, we know how liable to the danger of obsession one becomes if one allows oneself to give in to dark thoughts and insincerity, particularly when there is inherent mediumship. And yet, the heart grieves when we encounter such actions after fourteen years of close collaboration. Of course, at the very beginning of our work we received many repeated warnings and hints about a betrayal that might come after the promotion of certain people. The promotion took place, and their spirit failed. Ambition and cupidity are dreadful scourges – even giants are cast down precipices by them. And so, we drink the chalice of poison tendered by the hands of our former coworkers. But in spite of this, strength and courage live in our hearts. For what is achievement without betrayal? The symbol of Judas is eternal and is inevitably present at the consummation of a great achievement. But after Golgotha comes the resurrection and the great exaltation of the spirit. This was indicated in all the Mysteries, therefore, even joy is aflame in our hearts. We know the Great Pledge of the Stronghold of Light, we measure the signs of Trust, and we know the victorious Shield. Our spirit cannot be frightened by any battles; we even have learned to love them, because what else can so temper the spirit and test our abilities and bring us great experience for the crown of fulfillment? And so, we may once more say, “Blessed are the obstacles; by them we grow.”33 In his final years, Roerich settled with Helena in Kulu, India, where he founded the Himalayan research institute, Urusvati. Roerich continued to write and to produce many important paintings. He was treated with great reverence by the local peoples, 31 See Decter, pp. 99-103. 32 NK stands for Nikolai Konstantinovich, Roerich’s first name and patronymic in Russian. 33 Helena Roerich, Letters, Vol. II; Oct. 1, 1935; pp. 34-35. 9 who called him “Guru,” or “Gurudev,” (“Great Teacher.”)34 In 1947, the year of India’s independence, Roerich died of a long-standing heart condition, which was made worse by overwork. A close friend reported that “Master was with Helena” when Nicholas left his earthly body, and that Nicholas was “surrounded by truly beautiful colors and light.”35 After Nicholas’ death, Helena moved with their son George to Kalimpong, near Calcutta. After several more years of work undertaken on behalf of Master Morya, she made her transition in 1955.36 Esoteric Analysis of Nicholas Roerich’s Astrological Chart 34 Decter, pp. 135-140. 35 Drayer, p. 333. 36 Decter, p. 168 10 Although the date and place of Nicholas Roerich’s birth are known (Oct. 9, 1874, St. Petersburg, Russia, New Style), research has as yet failed to discover a birth time.37 Therefore, a noon chart with the sun on the ascendant is given above. Roerich’s sun is in Libra, closely conjunct Jupiter. The moon is most probably in Libra as well, but if the time of birth was before around 3 am Local Mean Time, the moon would have been in Virgo. Roerich’s sun in Libra fits in well with his initiatives to promote world peace and understanding, and his feeling of equal respect for the cultures and religions of the East and West, and for men and women. The conjunction to Jupiter in Libra would increase these qualities in a benevolent manner, tending toward marital happiness, diplomacy in relations with others, and a desire for right human relations and fair conditions for all.38 According to Alan Oken, [Jupiter in Libra] is a most important position at the present time, as it indicates a combination of the energies of Uranus and Jupiter. Since these are the exoteric and esoteric rulers of Aquarius, respectively, a Soul-centered individual born with this placement gears himself to a life which represents the Law of Right Human Relations. The Seventh Ray qualities of Libra and Uranus are the perfect expressions for the contemporary externalizations of the Second Ray. Thus, from the Soul-centered level, a person with this position in the natal chart would be directed toward linking those ideas that tend to foster human well-being. This would be done very specifically in the realm of communications and the creation of those ideological bonds between individuals and groups of people which facilitate the networking of ideas.”39 Roerich’s paintings, as well as his work for peace, continue to inspire many forward-looking souls with their Aquarian spirit. In addition, these ideas are expressed on the many internet sites devoted to Roerich’s life and works. Given the position of Roerich’s sun in the fifteenth degree of Libra, we may place Roerich’s Vulcan there as well with confidence. Although the accuracy of Vulcan’s position in ephemerides is always somewhat in doubt, Esoteric Astrology posits its position as varying no more than 8 degrees and 20 minutes from the sun’s position.40 Given the Roerich Pact, it is of interest that Michael Robbins links the planetary position of Vulcan in Libra with “expressing the Divine Will through law and legislation; the law as an 37 Personal communication from the director of the Roerich Museum. See Alan Oken, Soul Centered Astrology, p. 300, and Michael Robbins, “Jupiter in Libra,” under “Planets in Signs” in Tapestry of the Gods III online at http://www.makara.us/04mdr/01writing/03tg/planets/jupiter/jupiter_libra.htm 38 39 Oken, p. 300. 40 See Oken, p. 266. 11 expression of Divine Law and Divine Will,” and with “ ‘hammering out’ legislation and constitutions.”41 The Libra planets in Roerich’s chart are trined by Vesta in Gemini, emphasizing the fieriness and dedication with which Roerich communicated his ideas on the proposed legislation for the preservation of art and culture. These placements are all trined as well by Saturn in Aquarius, lending a sense of gravity and responsibility to this endeavor. Venus in Sagittarius, like Jupiter in Libra, with which it forms a mutual reception, is listed by Michael Robbins as indicating happiness in marriage. He also gives love of journeys to far places, love of horses (many portions of Roerich’s journeys were undertaken on horseback), a vision of spiritual beauty (which Roerich certainly had), and pursuit of the spiritual quest in the manner of the Holy Grail.42 This last characterization is certainly in harmony with Roerich’s long journeys undertaken for spiritual illumination and service. Sun in Libra is opposed by the Earth in Aries. It is of note, given Roerich’s difficulties with some of his partners in his New York ventures that Michael Robbins gives “A Lesson for those with Earth in Aries” as the following: Libran people are bent on cooperative endeavors and like to work in partnership. Their position of Earth in Aries, however, tells them that the practicalities of dharmic task is their own responsibility, and they cannot rely upon others to see that the dharma is fulfilled.43 Neptune is also located in Mars-ruled Aries, highlighting the sixth ray and the solar plexus. In unevolved individuals having this placement, there could be a tendency toward religious fanaticism. In more evolved individuals, however, according to Alan Oken, this position “indicates a person with the potential to be a communicator of spiritual truths and a true voice of the Soul,” as Aries is esoterically ruled by Mercury.44 Mercury, in turn, is located in its hierarchical ruler, Scorpio, in Roerich’s chart. The presence of the fourth-ray planet Mercury in this fourth-ray sign strengthens and highlights the influence of this ray. Great tests may be endured by the individual with this placement. This placement may Robbins, “Vulcan in Libra” under “Planets in Signs” in Tapestry of the Gods III online at http://www.makara.us/04mdr/01writing/03tg/planets/vulcan/vulcan_libra.htm 41 Robbins, “Venus in Sagittarius” under “Planets in Signs” in Tapestry of the Gods III online at http://www.makara.us/04mdr/01writing/03tg/planets/venus/venus_sagittarius.htm 42 Robbins, “Earth in Aries” under “Planets in Signs” in Tapestry of the Gods III online at http://www.makara.us/04mdr/01writing/03tg/planets/earth/earth_aries.htm 43 44 Oken, p. 321. 12 be associated with secrecy or occult silence; deep thought and a capacity for spiritual reading; and a capacity to communicate occult truths to others.45 These features of this placement are intensified by the fact that Mercury here forms the foot of a T-square with the opposition of Saturn in Aquarius and Uranus in Leo. Saturn in Aquarius, ruled by Uranus, the higher octave of Mercury, strengthens the tendency toward secrecy and reserve on the one hand and depth of thought on the other. According to Michael Robbins, Saturn in Aquarius lends a capacity for dispassionate, scientific thought which combines universality with specificity and practicality. He also equates Saturn in Aquarius with sacrifice for and responsibility to the group, as well as with difficulties in coordinating group energies.46 Uranus in Leo, if experienced on the lower octave, represents a self-centered expression of individuality, but on the higher octave, this placement can indicate the native’s ability to contribute to the group through their individual creativity.47 The opposition of Saturn in Aquarius and its dispositor Uranus in Leo indicates a tension between Roerich’s forward-looking, Aquarian ideas and the rigidity of society’s norms. This tension is further intensified by the square from Mercury in Scorpio. This dynamic played out in Roerich’s tense relations with governments and authority figures as he tried to promote his forward-looking ideas on peace and right human relations on a governmental level. Mercury in Scorpio, however, also forms a mutual reception with Mars in Virgo, indicating the possibility for powerful communication and intelligent action. Mars in Virgo represents another emphasis on Sixth-Ray energy. In evolved persons, this can manifest as great devotion and willingness to sacrifice for an ideal. Mars in Virgo represents the clearing of any obstacles which hinder the birth of the Christ within.48 Conversely, the position of Mars in this earth sign lends a desire for practicality and grounding of one’s spiritual objectives. According to Michael Robbins, Mars in Virgo can give great strength, courage and willingness to face dangerous situations,49 which Roerich most certainly did in his trips to the East. See Oken, p. 276 and Robbins, “Mercury in Scorpio,” under “Planets in Signs” in Tapestry of the Gods III online at http://www.makara.us/04mdr/01writing/03tg/planets/mercury/mercury_scorpio.htm 45 See Robbins, “Saturn in Aquarius” under “Planets in Signs” in Tapestry of the Gods III online at http://www.makara.us/04mdr/01writing/03tg/planets/saturn/saturn_aquarius.htm 46 47 See Oken, p. 314. See Oken, pp. 293-94 and Michael Robbins, “Mars in Virgo,” in “Planets in Signs,” in Tapestry of the Gods III, online at http://www.makara.us/04mdr/01writing/03tg/planets/mars/mars_virgo.htm 48 Michael Robbins, “Mars in Virgo,” in “Planets in Signs,” in Tapestry of the Gods III, online at http://www.makara.us/04mdr/01writing/03tg/planets/mars/mars_virgo.htm 49 13 Pluto in Taurus agrees with the courageous spirituality of Mars in Virgo. According to Alan Oken, . . . from the Soul level, [Pluto in Taurus] is a most powerful position, as the energies of Vulcan combine with those of Pluto in order to produce a highly potent expression for the First Ray. Thus the dominance of the form life is challenged, producing the intense battle characterized by the Ray of the Bull – the Fourth, Harmony through Conflict.50 One possibility for Roerich’s rising sign would be Gemini, because of Roerich’s ability to communicate and to build bridges between East and West. Also, Gemini is a second-ray sign, which would reinforce the second-ray energy of his Sun conjunct Jupiter. The Seven Rays and Nicholas Roerich Certain rays appear to stand out as being prominent in Roerich’s character. It is sometimes difficult, however, for a student at the relatively inexperienced level of the present author to assign these rays to specific vehicles. Ray One is prominent in Roerich’s character, and is a strong candidate for his soul ray. Nicholas Roerich demonstrates the Ray One characteristics of ambition, leadership, fearlessness, truthfulness and synthesis. He started an ambitious, pioneering project, the Masters School, in New York City to teach all the arts under one roof. In his books he pointed out similarities between the religions and cultures of East and West. This attitude of Roerich’s seems to correspond to Michael Robbins’ characterization of Ray One’s “Power to Synthesize” as consisting of seeing all things as essentially one thing,51 rather than of bringing disparate parts together under one roof, which would be more of a Ray Two approach. Roerich undertook an extremely arduous expedition with his wife, Helena, to the Himalayas to contact Hierarchy and to attempt to create a future kingdom of Shambhala on earth. Roerich’s qualities of fearlessness, strength of will, and power to direct are all characteristic of the First Ray.52 Ray One themes are very present in Roerich’s writings and paintings. Shambhala was a frequent theme, and supplied the title for one of his books. In addition, the brushstrokes in Roerich’s paintings are large and sweeping, as opposed to detailed and refined. The conjunction of Sun, Jupiter and Vulcan in Libra in Roerich’s chart points to the presence of Ray Three and perhaps Ray Two as well. Ray Three may be seen demonstrated in Roerich’s emphasis on ethics and philosophy. With Roerich’s Sun in Libra, there is a possibility that Ray Three could be the personality ray. Ray Three persons can begin many projects but leave others 50 Oken, p. 328. 51 Robbins, Tapestry of the Gods, Vol. I, p. 32. Available online at www.makara.us 52 See Robbins, Tapestry of the Gods, Vol. I, p. 31-38. 14 to work out the details, which is what Roerich did with his New York projects, much to his later chagrin. Ray Three may be detected in Roerich’s life in the political and monetary intrigues in which his projects became enmeshed, despite the lofty goals which they embodied. In turn, Roerich’s tendency to be misunderstood and viewed with suspicion by the less well-informed may be due at least in part to the Ray One aspect of his nature. Michael Robbins has postulated Ray Two as a possible additional Ray which could flow through Libra esoterically.53 In addition, in our Solar System, all rays can be viewed ultimately as subrays of Ray Two. The color blue is frequently featured vividly in Roerich’s paintings.54 One could certainly see an expression of Ray Two in Roerich’s strong emphasis on peacemaking efforts and on education. In addition, Roerich was viewed as reserved, rather than effusive, in character. Ray Two is a possibility for Roerich’s astral or personality vehicle. Ray Four appears to be very strong in Roerich’s chart, which is to be expected in the ray chart of an artist like Roerich. Ray Four is another possibility for Roerich’s soul ray. Roerich’s later paintings contain many brilliant colors which could indicate the influence of the First as well as the Fourth Ray. Beauty is a constant theme in Roerich’s writings. Jacqueline Decter’s biography of Roerich is entitled “Messenger of Beauty.” The quote from Roerich which is given by Decter at the beginning of her book is suggestive in terms of the rays: “In Beauty [4] we are united [2 or 1?], through Beauty we pray [6], with Beauty we conquer [1].”55 The strong presence of Ray Four is confirmed in Roerich’s astrology chart by the presence of the fourth-ray planet of Mercury in Scorpio, a fourth-ray sign. In the view of the present author, it is the strongest candidate for Roerich’s mental ray. Roerich’s writings are more dramatic, synthesizing and picturesque (characteristics of the Fourth Ray mind) than they are clinical and precise (characteristics of the Fifth Ray mind). Roerich’s writings often lay down the gauntlet in their characterizations of less-evolved individuals and cultures. His writings demonstrate inspirational, striving, even warlike qualities, which bring to mind Rays One, Four, and Six. Roerich’s Sun in Libra, disposited by Venus in Sagittarius, brings in a Ray Five influence. The strength of this influence, however, is debatable. Roerich was interested in science and did found a scientific institute in the Himalayas, named Urusvati. There is a holistic character to this institute, however, which studies healing herbs: this may be indicative of Ray Three as much as of Ray Five. One presumes, however, that detailed precision is required to develop the precise color combinations that are used to achieve the effects in Roerich’s paintings. Its presence in Roerich’s character and work, however, does not appear to be as pronounced as that of some of the other rays. 53 Michael Robbins, Remarks in Webinars on the Ageless Wisdom. For a striking use of the color blue, see Roerich’s painting “Burning of Darkness,” which may be viewed online at: http://www.roerich.ru/main.php?id=56&cs=title&l=eng&s=title&d=&g=18 54 55 Decter, quote from Nicholas Roerich on title page. 15 Venus in Sagittarius and Mars in Virgo suggest a strong presence of the sixth ray in Roerich’s astrology chart. Ray Six is a possible contender for the position of Roerich’s personality ray. One-pointed striving and devotion may be seen in Roerich’s character and works. It is often hard to distinguish the influence producing these qualities as Ray One (which is most certainly present in Roerich’s chart as well) or Ray Six. The sixth-ray symbol of the chalice is a significant theme in Roerich’s writing (he wrote a volume of poetry entitled “Flame in Chalice”) as well as in the stars on the day of his birth, as we will see below. Roerich created many paintings of religious figures inspiring devotion, such as angels and saints of religions such as Christianity and Buddhism. It is hard in the opinion of the present author to determine whether Roerich’s emotional vehicle is that of Ray Six, Ray Two, or some other ray. Roerich was seen by others as possessing reserve (perhaps related in part to his Saturn in Aquarius), but his writings exhibit a fiery quality, perhaps pointing to Ray Six as a personality ray. Roerich’s love of routine and ceremonial suggest the presence of the Seventh Ray. In addition, Roerich demonstrated an affinity to stones and the mineral kingdom, often depicting mountains or stones in his artwork. The legend of the Chintamani Stone, connected to that of the Holy Grail, was a powerful theme in Roerich’s personal spirituality.56 The slightness of his build57 and the delicacy of his constitution (when he was young, his doctor recommended that he take up hunting to improve his health)58 suggest a Ray Seven physical vehicle. Star Patterns in Roerich’s Chart A further source of information when working with astrological charts is the study of planetary conjunctions to the fixed stars. Fixed stars often represent powerful, archetypal energies, which tend to manifest themselves with especial intensity in the lives of famous individuals or dramatic events. From an esoteric point of view, however, many of the stars and constellations are symbolic of deep spiritual truths. Conjunctions to the fixed stars are usually only allowed a very tight orb – usually only one degree, although exceptions may be made for certain powerful stars such as Algol. Other aspects, such as the opposition, are not normally used. As with the planets in the signs, the fixed stars for the most part may be used when no birth time is available, with the exception of conjunctions to the moon and the angles of the chart. Unfortunately, there are not many notable conjunctions or parallels to the bright fixed stars in the chart of Nicholas Roerich. An ancient technique for chart interpretation which is now coming back into use, due mainly to the pioneering efforts of astrologer Bernadette Brady, is the use of star parans. Star parans were used by ancient astrologers who still had an intimate connection with the visual patterns of the 56 See http://www.bibliotecapleyades.net/sociopolitica/sociopol_shambahla11.htm online. 57 See Drayer, p. 23. 58 See Decter, p. 8. 16 planets and stars in the night sky. If a star and a planet are in paran, that means that they both hit angles of the chart at nearly the same time on a particular date. For example, if Venus hits the midheaven at the same time as Sirius is setting, Sirius and Venus are said to be in paran. No matter what time during the day this occurs, this event links Sirius and Venus in the charts of anyone born on that day. Therefore, this technique may be used in charts where no time of birth is given. In addition, the use of the heliacal rising (last bright star seen in the sky before sunrise) and the heliacal setting stars (first bright star seen to set after the sun) may be of use in interpreting a chart, although the heliacal rising and setting stars for a given location may remain constant for a period as long as two weeks. An examination of the fixed star parans in the chart of Nicholas Roerich reveals many striking patterns and images which appear to be highly relevant to his life and work. Heliacal Rising Star – Alkes in Crater Crater is the cup which sits on the back of the water serpent Hydra. In ancient times, Crater, Corvus (the Crow) and Hydra (The Water Snake) constituted a single constellation. In modern times, this constellation was broken up into three parts for the sake of classification. Ptolemy writes that the stars of Crater are like Venus, and somewhat like Mercury.59 Brady associates Alkes, the Alpha star of Crater, with the symbolism of the sacred cup or Holy Grail.60 She writes that an individual with Alkes as the heliacal rising star is “the living vessel of a sacred body of knowledge or philosophy,” which “may be an idea, a talent or even a prophetic gift.” She gives Annie Besant as an example of an individual with this placement.61 It is of interest to note that Roerich’s first significant collection of poetry was entitled Flame in Chalice. Helena often used the imagery of the chalice in her letters as well. In a letter from June 1935, Helena Roerich wrote the following about Nicholas to a correspondent: It is most gratifying to me that you have emphasized so strongly the universality of N. K.'s62 personality, and that you regard his creative work as harmonious with the rhythm of cosmic constructiveness. How right, how excellent is this estimation: “From the Beauty of the world he gathers the sacred dew of the spirit into his heart, until finally it is brimming like the Chalice of the Grail.” Verily, N. K. is a carrier of the chalice of heroic deeds in the name of Truth and Beauty. Likewise, you have subtly pointed out his ability “to mark and greet in each one the positive creative aspirations, to affirm in him every spark of Light, and to preserve and fan it into still brighter flame.” 63 59 Ptolemy, Chapter XI, “Constellations South of the Zodiac,”Tetrabiblos, p. 20. 60 Brady, Star and Planet Combinations, p. 103. 61 Brady, Star and Planet Combinations, p. 104. 62 See footnote 32 for the explanation of the initials N.K. in relation to Roerich’s name in Russian. 63 Helena Roerich, Letters, Vol. I; June 11th, 1935; p. 470. 17 The chalice is an important concept in the teachings of Agni Yoga as well. In another one of her letters, Helena Roerich explains the concept of the chalice: The center of the Chalice is located near the heart amidst the knots of nerves. The Chalice is the focal point of all emanations. This is the focus in which and through which all emanations of the seed of the spirit are refracted and spread. The Chalice forms a triangle between the center of the heart and the solar plexus. It is located above the solar plexus at the level of the heart. The Chalice belongs to those nerveknots that are not investigated as yet. In the very ancient scriptures the center of the Chalice was sometimes called the "Celestial Axis." Indeed, “Very rarely is the Chalice filled to overflowing. As a synthesized center, the Chalice preserves the most essential, indescribable accumulations. “...The Chalice is the repository of everything loved and precious. Sometimes, much that has been gathered into the Chalice remains concealed for entire lives, but if the concept of Brotherhood has been impressed upon the Chalice, it will resound in both 64 joy and yearning in all lives.”* The picture of the cup on the back of the water snake is reminiscent of Roerich’s paintings of the horse carrying the casket with the Chintamani stone and of the painting “Burning of Darkness” in which the casket with the sacred fire is carried by the disciples in the Himalayan mountains.65 In one of her letters, Helena Roerich refers to the importance of the symbols of the Chalice and the Stone in connection with the legend of the Holy Grail: The thoughts you expressed about a symbol are very beautiful and quite true – the Chalice of Amrita, the Chalice of Beauty and Attainment, the Chalice – the Holy Grail! The legend about the Chalice – the Grail – also came from the East as one of the versions of a great spiritual achievement and the very same mysterious Shambhala. Incidentally, some investigators of the symbolism connected with the Grail perceive in this Chalice the Stone, which is at present in the world, accompanying historic events; later it is supposed to return to the “Heart” of Asia. This interpretation is also close to the truth. But the Chalice itself does exist, and before the beginning of a new era, it is sent to where the Teaching of Kalachakra shall be affirmed. Many legends exist about this Chalice. One of these says that the Chalice always comes unexpectedly and through the air. Thus, at the proper time, it was brought to the Lord Buddha. The origin of this Chalice is Egyptian, and its antiquity goes back to some twelve thousand years B.C. After the death of Buddha, this Chalice was for some time in a temple in KaraShahr, from which it disappeared, Helena Roerich, Letters, Vol. II; Sept. 2, 1937; p. 371. The quote is from the Agni Yoga book, Brotherhood. 64 See Decter, pp. 109-110 for reproductions of two of these paintings executed in 1924: Chintamani – Treasure of the World and Burning of Darkness . 65 18 and since then has been guarded in Shambhala. According to all the legends, this Chalice will again appear before the New Epoch of Maitreya.66 Interestingly, the serpent also plays an important part in this legend: And now – the serpent that is entwined around the Chalice also signifies a belt, and, as you know, in ancient days the belt was regarded as a sign of dignity, power, and the greatest trust, even more than the ring. Thus, in these symbols we can see cosmic significance as well as practical application: The Covenant of the Times, the Great Advent, the Epoch of Fire and Regeneration of the Spirit, Wisdom and Synthesis, the Chalice of Achievement and Immortality, the signs of the Highest Trust, and the Call, which is clothed in purple, the color of valor.67 Heliacal Setting Star – Markab in Pegasus The white star Markab constitutes one corner of the saddle of the flying horse Pegasus. Ptolemy writes that the bright stars of this constellation are of the nature of Mars and Mercury.68 Brady associates it with “great solidness and reliability,” and with “the power to maintain stability under pressure.”69 She writes that the native with Markab as the heliacal setting star is “forced by life events to stand up for what [he or she] believes,” and that such natives “act as a steady point for others at times of crisis or confusion.”70 Markab is one of several stars in Roerich’s chart associated with the imagery of the horse. It is also one of several stars which indicate the extremely trying circumstances under which Roerich worked and the bravery and steadfastness with which he faced his difficulties. Alcyone, in the Pleiades (in Taurus), Rising, as Mercury and Jupiter Set; and Alcyone Setting as the Sun Culminates Alcyone is the brightest star in the constellation of the Pleiades. The Pleiades often carry a connotation of sorrow. One of the versions of their story in Greek mythology has them committing suicide due to sorrow at the fate of their father, Atlas, or at the loss of their siblings, the Hyades.71 The rising of the Pleiades as the sun was setting (their acronychal rising) marked Helena Roerich, Letters, Vol. II; April 2, 1936; p. 181. In a letter from Aug. 13, 1938 (p. 493) she defines the Chalice of Amrita as the Chalice of Immortality. 66 67 Helena Roerich, Letters, Vol. II; April 2, 1936; p. 181. 68 Ptolemy, Chapter X, “Constellations North of the Zodiac,” Tetrabiblos, p. 19. 69 Brady, Star and Planet Combinations, p. 175. 70 Brady, Star and Planet Combinations, p. 176. 71 Wikipedia, http://en.wikipedia.org/wiki/Pleiades_(Greek_mythology) 19 the celebration of holidays honoring the dead in many cultures, including our own All Hallows Eve (October 31st), All Saints Day (November 1st) and All Souls Day (November 2nd).72 According to Ptolemy, the stars in the Pleiades “are like the Moon and Mars.”73 In contradiction of the tradition in astrology that star clusters and nebulae indicate eye problems or even blindness, Brady goes on to give her own opinion that clusters and nebulae such as Alcyone and Facies relate instead to the native’s “strong desire to seek inner knowledge,” sometimes even to the extent of awareness of the “concept of a third eye.”74 She writes that “if you have Alcyone contacts in your natal chart, there will be a sense of vision or insight via the planet with which it is involved, with a caution against making rash judgments or being narrowminded to the point of becoming blind to the obvious.”75 Brady gives Alcyone in paran with the sun as “the ruthless visionary, a passionate but potentially arrogant person.” Having Alcyone in paran with Mercury is “to be insightful and brilliant, but struggling with the darker side of human nature,” or “a ruthless entrepreneur, a persuasive orator;” and in paran with Jupiter, “a person who is passionate about human rights,” who “want[s] to improve the world by promoting different practices or inventions.” This native “seek[s] the big solution [and watches] the big picture.”76 If we look at Roerich’s impassioned writings, his establishment of a scientific institute in the Himalayas, his campaigning for peace, and his attempt to establish a worldly kingdom of Shambhala, we can understand these as fitting descriptions of his character. DK and HPB give Alcyone in the Pleiades as a center around which our Sun revolves. DK gives us the following quotations regarding the Pleiades from The Secret Doctrine: 1. “The Pleiades are the supposed wives of the seven Rishis of the Great Bear. They are also the nurses of the God of War, Mars, the commander of the celestial armies.” (II. 579.) 2. “The Pleiades are the central group of the system of sidereal astronomy. a. They are found in the neck of the Bull, the constellation Taurus. b. They are therefore in the Milky Way. c. They are thus considered (Alcyone, in particular) as the central point around which our universe of fixed stars revolves.” (II. 582.) 72 Brady, Star and Planet Combinations, p. 88. 73 Ptolemy, Chapter IX, “The Influence of the Fixed Stars,”Tetrabiblos, p. 16. 74 Brady, Brady’s Book of Fixed Stars, p. 240. 75 Brady’s Book of Fixed Stars, p. 240. 76 Brady, Star and Planet Combinations, pp. 89-90. 20 3. “The number seven is closely connected with the occult significance of the Pleiades, the six present and the 7th hidden.” (II. 654.) 4. “The Pleiades were at one time the Atlantides and connected with Atlantis and its seven races.” (II. 811.) 5. “One of the most esoteric cycles is based upon certain conjunctions and respective positions of Virgo and the Pleiades.” (II. 454.) 77 Later on, DK quotes HPB as saying, “ ‘The sun (i.e. the solar system) has Alcyone in the Pleiades for the centre of its orbit.’ (S.D. I. 545.)”78 Further on in the Appendix to Esoteric Astrology, under a section of references to the constellation Taurus in The Secret Doctrine, a note is given: “The Pleiades as the central group of the Bull and Alcyone, one of the 7 pleiades, is supposed to be the star around which our universe revolves.”79 It is possible that the star Alcyone in the Pleiades, in the neck of the bull Taurus, is a blind for the Galactic Centre in Sagittarius. In Esoteric Astrology, DK tells us that “Taurus rushes blindly until Sagittarius directs.”80 In this saying, Taurus represents astral polarization and desire, whereas Sagittarius represents mental polarization and the will. According to Alice Bailey in The Consciousness of the Atom, the assignation of Alcyone as the center of our universe or solar system may be descriptive of consciousness, rather than of form: May there not be for our solar system, and our solar Logos, a central larger life towards which the informing Spirit within the solar sphere is gradually attracted, and towards Whose consciousness our Deity aspires? Are there anywhere indications of such an attractive force, or goal? Are there greater spheres of solar life outside our system, that have a definite effect upon it? This may be but a speculation, but it has its points of interest. If we study astronomical books, and seek to ascertain whether [Page 152] astronomers say that this is so, we shall meet with a vast amount of contradictory opinion; we shall find that some astronomers say that within the Pleiades is a central point around which our solar system revolves; others say that in the constellation of Hercules is the point of magnetic attraction for our solar system. On the other hand, you will find this flatly contradicted. We shall find some astronomers talking about “star-drift,” and saying that the drift or trend, of certain stars is in a specific direction; others 77 Esoteric Astrology, p. 657. 78 Esoteric Astrology, p. 669. 79 Esoteric Astrology, p. 679. 80 Esoteric Astrology, p. 332. 21 argue that the distances are so vast that it is impossible to determine whether certain systems are following a definite orbit or not. Nevertheless, if we go to some of the ancient books, those which we call mythological (and a myth may be defined as something which holds a great truth hidden until we are ready to understand it), and if we study the ancient books of the East, we shall find that in all of them there are two or three constellations which are regarded as having a peculiarly intimate relation to our solar system. Towards these views modern astronomers as yet hold an agnostic attitude, and from the point of view of materialistic science, rightly so. What I seek to emphasise here is that a topic upon which scientists and astronomers are divided, yet which is nevertheless a subject of [Page 153] contention, and one upon which the Oriental books sound a clear note, must have a basis in fact, and that there is probably an aspect of truth in the assertion. I would personally suggest here that that aspect of truth will be found, not along physical lines of interpretation, but along the lines of consciousness; that it is the psychic evolution that is going on within all atoms (using psychic in the sense of the subjective consciousness) which is hinted at in these books, and the emphasis is laid upon our having an occult relationship with other solar systems. Here the truth may perhaps be found. The life subjective may be one; the energy flowing between them may be one; but in the physical form lies diversity. Perhaps in the evolution of the intelligence, in the manifestation of love, or group consciousness, and in the development of will or purpose, lies unity, the oneness of the subjective life, and the eventual recognition that within the form, and in the form only, lies separation and differentiation. The ancient books of the East point out, in considering this subject, that the seven stars of the Great Bear, the seven stars of the Pleiades, and the sun Sirius, have a very close connection with our solar system, and that they hold an intimate psychic magnetic relation to our solar Logos.81 At the same time, DK gives Alcyone as a focus for the inpouring of mental energies into Humanity during the process of individuation. DK describes Alcyone as “the Star of the Individual—governing humanity.”82 He tells us that Alcyone is also sometimes called the “ ‘star of intelligence,’” and that it “was potently active during the previous solar system wherein the Third Person of the Trinity was peculiarly omnipotent and active.”83 Further elaborating, he tells us that: The energies coming from Alcyone impregnated the substance of the universe with the quality of mind. As a consequence of this most ancient activity, the same 81 Consciousness of the Atom, pp. 151-153. 82 Esoteric Astrology, p. 198. 83 Esoteric Astrology, p. 200. 22 force was present at the time of individualisation in this solar system, for it is in this system, and primarily upon our planet, the Earth, that the major results of that early activity have made themselves felt. Two of our planets, the Earth (nonsacred) and Uranus (sacred), are directly the product of this third ray activity. This is of great importance to remember. I would also ask you to link this thought with the teaching that through the divine centre of intelligent activity which we call humanity, the fourth kingdom in nature will eventually act as the mediating principle to all the three lower kingdoms. Humanity is the divine Messenger to the world of form; it is essentially Mercury, bringing light and life to other divine manifestations and of this all divine world Saviours are the eternal symbols.84 DK’s next words regarding the line of force pouring through Alcyone and the Pleiades are particularly interesting, given the fact that Roerich’s Sun and Jupiter are in Libra, the esoteric ruler of which is Uranus: This coming process of planetary service through the third divine centre is only truly effective when Aquarius rules and when our sun is passing through that sign of the [Page 201] zodiac. Hence the immense importance of the next 2000 years. Therefore, only when a man is a world server and becoming group conscious can this desired objective of manifestation begin to demonstrate. It is beginning to happen today for the first time in planetary history. It is one of the first fruits of initiation and only in the next root race to our present Aryan race will we begin really to understand the significance of the process and the true nature of the energies to be released through the medium of humanity upon the planet. It is for this reason that Jupiter and Uranus (expressions of the second and the seventh rays) are the exoteric and esoteric rulers of Aquarius. You have, therefore, the following line of force to study: 1. Alcyone—in the Pleiades, the mothers of the seven aspects of form life and the “wives of the seven Rishis of the Great Bear.” They are connected with the Mother aspect which nurtures the infant Christ. 2. Aquarius—the World Server, the transmitter of energy which evokes magnetic response. 3. Jupiter and Uranus—planets of beneficent consummation. The second ray of love and the seventh ray which fuses spirit and matter “to the ultimate glory” of the solar Logos are in the fullest eventual cooperation. 4. Humanity—the focal point for all these energies and the divine distributor of them to individual man and later to the lower three kingdoms in nature.85 84 Esoteric Astrology, p. 200. 85 Esoteric Astrology, pp. 200-201. 23 These lines of influence, when taken together with Roerich’s conjunction of the Sun and Jupiter in Aquarius, suggest a strong component of third-ray energy, in conjunction with the second and seventh rays. The blue-green color of the star Alcyone86 may indicate a mixture of Ray Two and Ray Three energy as well. These considerations would seem to support the point of view that Roerich was instrumental in bringing through energy and ideas from Hierarchy and Shamballa to help propel Humanity into the Aquarian Age. This would put Roerich well ahead of his time, in the very forefront of humanity, and would help to account for the lack of understanding and apparent hostility with which he was met in some quarters. Murzims, in Canis Major, Anticulminating as the Sun Sets Brady tells us that “Murzims was called The Announcer because it rose before Sirius.” In paran with the sun, according to Brady, it indicates “the desire to make a statement,” “to be seen as a person who has a message,” and “to have a vision, or a concept that needs to be shared.”87 Ptolemy writes that this star is of the nature of Venus.88 Roerich’s first painting of note was called the “Messenger,” and his biography by Decter is named Messenger of Beauty. This seems to fit in with the idea of Roerich serving as an earthly messenger for Hierarchy, whose energies flow through the great system of Sirius. As with Alcyone, the blue-green color of Murzims89 may indicate a mixture of Ray Two and Ray Three energy. Antares, in Scorpio, rising as Mercury Culminates Antares, the heart of the Scorpion, was one of the four royal stars of Persia, marking the four corners of the sky. Ptolemy writes that Antares is “similar to Mars and moderately to Jupiter.”90 To these planetary resemblances, Ebertin adds those of Mercury and Saturn. He writes that “Antares makes people tough, belligerent and pugnacious,” conveying “mental alertness, strategic ability, and courage.”91 Brady associates this star with success, but also with intensity and obsession. In paran with Mercury, she writes that it indicates “mental obsession with a subject or a person,” and cautions that one with this placement must remember to think objectively.92 86 Brady, Star and Planet Combinations, p. 88. 87 Brady, Star and Planet Combinations, pp. 187-88. 88 Ptolemy, Chapter XI, “Constellations South of the Zodiac,”, Tetrabiblos, p. 20. 89 Brady, Star and Planet Combinations, p. 187. 90 Ptolemy, Chapter IX, “The Influence of the Fixed Stars,” Tetrabiblos, p. 18. 91 Ebertin, Fixed Stars and Their Interpretation, pp. 70-71. 92 Brady, Star and Planet Combinations, pp. 124-25. 24 This placement in Roerich’s chart reinforces the mutual reception of Mars and Mercury as well as the fourth-ray emphasis of Mercury in Scorpio. Alpheratz, in Andromeda (Formerly a Shared star with Pegasus), Rising with Venus Although Alpheratz is listed in modern catalogues as belonging to the constellation Andromeda, it was originally part of the constellation Pegasus.93 This star represents both the head of the chained woman, Andromeda, and the navel of the flying horse, Pegasus. Although Ptolemy assigns the nature of Venus to the stars of Andromeda, he writes that the bright stars of Pegasus are “like Mars and Mercury.”94 Brady associates Alpheratz more strongly with “the wonder of the flying horse and its symbolism of freedom, love of movement, speed and the sheer joy of the wind in one’s hair,” than with the imagery of the chained woman Andromeda.95 The issues of freedom and the lack thereof were demonstrated dramatically in the situation in which Roerich’s party was taken prisoner by the Tibetan government on their expedition in the Himalayas. Brady writes that, in paran with Venus, this star indicates that the native demands “the right to follow one’s own social or religious conscience,” and possesses “an understanding of the impact of education on life and society in general.”96 Roerich had a lifelong commitment to the improvement of education, evidenced in projects such as the Masters School, which were intended to benefit humanity on a large scale. Ras Algethi Culminating as Saturn Rises Ras Algethi is the alpha star in the Hercules constellation, representing the head of Hercules. It is of interest to note that several stars in Roerich’s chart are located in the head of the figures, which would suggest the presence of the energies of Aries and the First Ray.97 Jobes and Jobes, Outer Space: Myths, Name Meanings, Calendars, p. 300, quoted in Brady, Star and Planet Combinations, p. 115. 93 94 Ptolemy, Chapter X, “Constellations North of the Zodiac,”, Tetrabiblos, p. 19. 95 Brady, Star and Planet Combinations, p. 115. 96 Brady, Star and Planet Combinations, p. 116. The other stars are Ras Alhague in the head of Ophiucus, Facies in the face of the Archer; and the stars Hamal and El Nath, horns in the head of the Ram and the Bull, respectively. 97 25 DK tells us that Hercules was a great solar god, a notable saviour figure in the history of humanity. Hercules had a first-ray soul, a second-ray personality, and a sixth-ray astral body. DK called him “the perfect disciple but not yet the perfected Son of God.”98 According to Ptolemy, the stars of Hercules are of the nature of Mercury.99 Ebertin, however, writes that Ras Algethi, “ ‘the head of kneeling Hercules,’ possesses a character of Mars-Venus with a slight blend of Mercury.”100 He adds that “by its very Mars nature, Ras Algethi corresponds to boldness and a drive to gain power,” and that this star was conjunct the Ascendant of the explorer Sven Hedin.101 Like Roerich, Hedin undertook daring journeys through the mountains of Central Asia and Tibet.102 Brady writes that Hercules kneels “in the presence of the great Bear and the Dragon.” This posture, writes Brady, represents “a man in his correct position in society and giving service to the divine.” She writes that Ras Algethi in a chart represents “a spontaneous need to submit to or honour something larger than oneself.”103 In paran with Saturn, she writes that it indicates “a strong personal creed,” and “a disciplined person.” It also indicates “a person who will not compromise their personal philosophy, one based in natural, or spiritual principles.”104 This placement indicates Roerich’s strength, courage and willingness to submit to a power higher than himself. These qualities were powerfully evinced in his tireless work on behalf of the Hierarchy and Shamballa. Facies, in Sagittarius, Culminating as Venus Sets Facies is a nebula in the eye of the Archer. It is one of many nebulae and star clusters in the segment of the Milky Way which passes through the first half of tropical Capricorn.105 According to Ptolemy, this nebula “is like the Sun and Mars.”106 Ebertin assigns to it a “MarsSaturn nature and a slight Jupiter influence.” Interestingly, he adds that “few people are supposedly ready to receive the spiritual emanations of this fixed star.”107 Brady writes that “it holds the most difficult and possibly most violent symbolism in the heavens.” She writes that 98 Destiny of the Nations, p. 38. 99 Ptolemy, Chapter X, “Constellations North of the Zodiac,”, Tetrabiblos, p. 19. 100 Ebertin, p. 72. 101 Ebertin, p. 72. 102 See http://en.wikipedia.org/wiki/Sven_Hedin online. 103 Brady, Star and Planet Combinations, p. 202. 104 Brady, Star and Planet Combinations, p. 204. 105 Ebertin, p. 75. 106 Ptolemy, Chapter IX,“The Influence of the Fixed Stars,”, Tetrabiblos, p. 18. 107 Ebertin, p. 75. 26 Facies “represents a penetration of action that has no regard for others,” which may be associated with “a great leader or a fearsome dictator.” Alternately, she writes that Facies may represent a person who is “the victim of the archer’s stare.” She writes that “in a gentler manifestation, it can symbolize strong focused energy, producing someone who is a high achiever but somewhat brusque in manner.”108 When Facies is in paran with Venus, according to Brady, it represents “anger at injustices, seeking a different order,” and “a tendency to be black and white in one’s judgment of social issues.”109 One can see how this perception might be held of Roerich, who wrote in a strong, passionate manner about issues of great importance. This placement in Roerich’s chart appears to further emphasize the presence of Ray Six. The constellation of Sagittarius is one of several examples of the image of horses in Roerich’s chart. It may of interest in this regard to know that in 1928 Roerich posed for a photo in the character of an archer.110 Ras Alhague, in Ophiucus, Setting as the Sun Anticulminates Ras Alhague, the lucida or brightest star of Ophiucus, represent the head of the serpent holder. This figure was associated with the great healer Asclepius (or Aesculapius), son of Apollo and student of the healer Chiron.111 The legend of Asclepius involves snakes, healing and the resurrection of the dead.112 According to Alice Bailey, Asclepius was a saviour figure, a dying and resurrected god who had legends attached to him which were similar to those of Hercules, Mithra, Baldur, Bacchus, Osiris, and the Christ. She quotes the following lines from Ovid, addressed to Asclepius: “Hail, Great Physician of the world! All hail! Hail, mighty Infant who in years to come Shall heal the nations and defraud the tomb. Swift be Thy growth, Thy triumphs unconfined Make kingdoms thicken and increase mankind. Thy daring art shall animate the dead, And draw the thunder on Thy guilty head; Then shalt Thou die, but from the dark abode Shalt rise victorious and be twice a God.”113 108 Brady, Star and Planet Combinations, p. 166. 109 Brady, Star and Planet Combinations, p. 167. 110 This photo may be seen in Decter, Messenger of Beauty, p. 136. 111 Brady, Star and Planet Combinations, p. 205. 112 See Wikipedia, http://en.wikipedia.org/wiki/Asclepius 113 From Bethlehem to Calvary, pp. 235-237. 27 As written above, Asclepius’ status as a saviour figure links him with the Christ. Madame Roerich writes that “the symbol of the draining of the chalice of poison remains inseparable from the Path of Service to humanity.”114 She specifically links this to the Eucharist: 114 Helena Roerich, Letters; Vol. II, Dec. 7, 1935; p. 83. 28 And now, about the sacrifice of Christ. Of course, it is absolutely unthinkable to understand the significance of the sacrifice, or crucifixion of Christ in the way it is understood by some consciousnesses. Its meaning is that Christ, wishing to emphasize the power of spirit over physical matter, accepted the chalice of sacrifice, and sealed by his blood the Covenant which he brought, “Greater love hath no man than this, that a man lay down his life for his friends.” And in the book Agni Yoga, paragraph 8, it is said, “One can point out why the Teachers of Knowledge experienced such suffering on departing the earth. Of course, this suffering was conscious and voluntary. As the host fills to the brim the cup, so does the Teacher desire to impress this last sign of His Covenant.”115 Ptolemy writes that “Serpentarius [Ophiucus] is like Saturn, and moderately like Venus.”116 To this, Ebertin adds a similarity to Neptune. As in the case of Alphard, given below, Ebertin links this with danger from toxic substances as well as from snake bites,117 the latter tying in with the imagery of both constellations. In addition, the poison in the chalice represents apparently evil qualities, which may actually be good qualities in disguise. These evil qualities may be transformed to good in order to accomplish healing. With respect to Ras Alhague, Brady writes that “when it appears in your chart, this star suggests you are drawn to the healing profession or have a natural gift in that area. What you choose to heal may not be only living things, but also living ideals. This could lead you into politics or other related activities. The driving force, in any case, will be to repair that which is damaged, to heal.”118 She also writes that, in paran with the Sun, Ras Alhague represents “a reporter, interested in the stories of events and people.”119 Roerich wrote many accounts of the peoples of Asia. Hamal, in Aries, Setting as Mars Culminates The orange star Hamal is the lucida of Aries, and the base of the eastern horn of the Ram.120 Ptolemy writes that “the stars in the head of Aries possess an influence similar in its effects to that of Mars and Saturn.”121 Ebertin writes that this star “is equivalent to an unfortunate 115 Helena Roerich, Letters, Vol. II; June 8, 1936; pp. 210-211. 116 Ptolemy, Chapter X, “Constellations North of the Zodiac,” Tetrabiblos, p. 19. 117 Ebertin, Fixed Stars and Their Interpretation, p. 72. 118 Brady’s Book of Fixed Stars, p. 162. 119 Brady, Star and Planet Combinations, p. 206. 120 Brady, Brady’s Book of Fixed Stars, p. 227 and Star and Planet Combinations, p. 172. 121 Ptolemy, Chapter IX, “The Influence of the Fixed Stars,” Tetrabiblos, p. 16. 29 Mars/Saturn combination,” which he deems to be dangerous when Mars and Saturn fight for supremacy on the material plane. He even writes that “if [Mars and Saturn?] are “connected closely otherwise, [ones]life may be repeatedly in danger, for example, if the native undertakes climbing – up or down; or by leap or dive into an abyss.”122 Roerich often did face this type of danger in his travels in the mountains. Brady writes that “Hamal can be seen as a forceful star of action and independence, a little like the meaning of the tropical zodiac sign, Aries.” and that “when Hamal is in your chart it indicates a certain independence and strength of will. This could manifest as the simple but useful ability to be focused and direct, or it could be expressed as temper or frustration and the inability to deal with authority figures within the family or in the career.123 Roerich did run into trouble with authority figures on his travels as well as in his own family in the person of his father.124 This issue with authority figures may also be deduced from the opposition of Saturn to Uranus in Roerich’s natal chart. Brady writes that when Hamal is in paran with Mars in a chart, it indicates “a person who takes physical risks or one who has to deal with violent situations.”125 This has an obvious application to Roerich’s journey to the East, where he repeatedly faced the risk of death at the hands of bandits and local warlords. This placement appears to be yet another indicator of strong Ray One and Ray Six energy in Roerich’s chart. El Nath, in Taurus, Setting as Venus Culminates The blue-green star El Nath represents the tip of the upper horn of the Bull. According to Ptolemy, the stars “at the top of the horns are like Mars.”126 Brady writes that traditionally this star was viewed as “the point of attack,” “the force of the Bull,” and “a great and terrible weapon.”127 In paran with Venus, she writes that it indicates “taking a contra or antisocial attitude” and “to flaunt social customs; to resist being a slave to convention or fashion.”128 Thus Roerich has two important stars in his natal chart, Hamal and El Nath, representing the horns in constellations of horned animals. In Esoteric Astrology, DK described the significance of the horned animals of the zodiac: Aries, Taurus, and Capricorn are the great transformers under the great creative plan. They are in the nature of catalysts. Each of them opens a door into one of the 122 Ebertin, p. 19. 123 Brady’s Book of Fixed Stars, p. 228. 124 See Decter, p. 26. 125 Brady, Star and Planet Combinations, p. 174. 126 Ptolemy, Chapter IX, “The Influence of the Fixed Stars,” Tetrabiblos, p. 17. 127 Brady, Star and Planet Combinations, p. 163. 128 Brady, Star and Planet Combinations, p. 164. 30 three divine centres of expression which are the symbols in the body of the planetary Logos of the three higher centres in man: the head, the heart and the throat.129 DK associates Aries with Shamballa and the force of the Will; and Taurus with the force of Love and Hierarchy.130 One might say that these associations are emphasized in Roerich’s chart by the facts that Hamal in Aries is in paran with Mars and that El Nath in Taurus is in paran with Venus. About the constellations of the horned animals, DK also tells us: In an ancient astrological treatise which has never yet seen the light of day but which will be some day discovered when the right time has arrived, the relation between the horned animals of the zodiac is thus described: "The Ram, the Scapegoat and the sacred Goat are Three in One and One in Three. The Ram becomes the second and the second is the third. The Ram that breeds and fertilises all; the Scapegoat, in [Page 156] the wilderness, redeems that all; the sacred Goat that merges in the Unicorn and lifts impaled upon his golden horn the vanquished form—in these the mystery lies hid.” It here becomes apparent that three mysteries are hidden in the three horned signs: 1. The mystery of God the Father 2. The mystery of God the Son 3. The mystery of God the Holy Spirit Creation Redemption Liberation131 Although we do not see the constellation Capricorn represented in the star patterns in Roerich’s chart, the imagery of Capricorn might be said to have been present in his life. During his earthly existence, Roerich climbed the mountaintops, both literally and symbolically, seeking and demonstrating spiritual focus and attainment. Alphard, in Hydra, Rising with Mars The red star Alphard is the heart of the serpent Hydra, which in ancient times was part of the triple constellation of Hydra, Corvus and Crater mentioned above in the section on the star Alkes. Ptolemy writes that “the bright stars [in Hydra] are like Saturn and Venus.”132 In 129 Esoteric Astrology, p. 157. 130 See Esoteric Astrology, p. 156. 131 Esoteric Astrology, pp. 155-156. 132 Ptolemy, Chapter XI, “Constellations South of the Zodiac,” Tetrabiblos, p. 20. 31 addition to these resemblances, Ebertin assigns Alphard a similarity to the planet Neptune. He writes that natives with Alphard in their charts are vulnerable to poisonings of various kinds.133 As has been mentioned above, Roerich wrote that on his trip to the Himalayas, he was concerned about the possibility of being poisoned in Tibet, as this was a common practice there. Brady associates the star Alphard with intense energy which can become violent only if handled in an unconscious manner.134 In paran with Mars, she writes that it indicates “an aggressive attitude in achieving one’s goals.”135 The red color of Alphard136 tends to link it with Ray One. In paran with Mars in Roerich’s chart, it indicates intense determination and devotion in his efforts on behalf of Shamballa in the face of many dangers. In one of her letters, Helena Roerich associates the themes of poison and the chalice: “no theoretical knowledge, no philosophy can give you spirituality; only by drinking the cup of life's poison, with all its illusions, can we accumulate the chalice of Amrita.”137 With regard to the imagery of the fiery red heart of the serpent with the chalice on its back, one reads with interest the following excerpt from Nicholas’ poem “Sacred Signs,” from his volume of poetry, Flame in Chalice: Flame in chalice! Father – fire. Son – fire. Spirit – fire. Three equal. Three indivisible. Flame and heat – are their heart. The fire – their eyes. The whirlwind and the flame – their mouth. Flame of divinity – fire. The fire will sear the evil ones. The flame will burn the evil ones. The flame will stay the evil ones, Will purify the evil ones. Bend back the arrows of the demons. Let the poison of the serpent descend upon the evil ones! 133 Ebertin, p. 51. 134 Brady, Star and Planet Combinations, p. 110. 135 Brady, Star and Planet Combinations, p. 111. 136 Brady, Star and Planet Combinations, p. 109. 137 Helena Roerich, Letters, Vol. II; Oct. 1, 1935; p. 31. 32 Aglamide, Commander of the Serpent, Artan, Arion, give ear! Tiger, eagle, lion of the desert wastes, Guard from the evil ones! Curl as serpent; be burned by Fire; Disperse, perish, O evil! Flame in chalice!138 Zosma, in Leo, Anticulminating with Mars Ptolemy and Ebertin write that this star on the lion’s back is of the nature of Saturn and Venus.139 Ebertin also writes that “conjunct with the so called ‘malefics,’ danger by poison and disease of the intestinal tract are indicated,” but he adds that “these interpretations have to be considered with utmost caution and restraint.”140 According to Brady, the white star Zosma represents “the place on the back of the Nemean Lion where it was crushed by Hercules.” She associates it with victimization by the established order, and writes that “generally it does not belong in the charts of the rich and famous, unless they fall from grace.”141 Roerich did indeed experience a fall from grace when, after being nominated for the Nobel Peace Prize for the Roerich Pact in 1929, his fortunes plummeted in the 1930s. Of this star, Brady writes that, in paran with Mars, it indicates that one will “work in impossible, or extremely difficult, circumstances,” or “in an area where one gains little reward.”142 One could definitely characterize Roerich’s expedition in the East as taking place in “impossible, or extremely difficult, circumstances.” It also is true that his work has been misunderstood and undervalued by many of those who have not shared Roerich’s ideals. Rigel, in Orion, Anticulminating as Saturn Rises The bluish-white star Rigel is the Beta star of Orion, representing the left foot of the giant.143 Ptolemy writes that the bright stars in Orion other than those of the shoulders resemble Jupiter and Saturn.144 According to Ebertin, however, this star “corresponds to a Mars-Jupiter 138 N. Roerich, “Sacred Signs,” Flame in Chalice, p. 15. Ptolemy, Chapter IX, “The Influence of the Fixed Stars,” Tetrabiblos, p. 17. Ebertin and Hoffman, Fixed Stars and Their Interpretation, p. 55. 139 140 Ebertin, Fixed Stars and Their Interpretation, p. 55. 141 Brady, Star and Planet Combinations, p. 250. 142 Brady, Star and Planet Combinations, p. 252. 143 Brady, Star and Planet Combinations, p. 211. 144 Ptolemy, Chapter XI, “Constellations South of the Zodiac,”, Tetrabiblos, p. 20. 33 combination.”145 According to Brady, Orion was associated by the Egyptians with the god Osiris, and, in turn, with the pharaoh. Brady writes that “to be under the foot of the pharaoh was to be under his protection.” She therefore associates this star with the process of education undertaken for the good of society.146 Roerich was well known for his emphasis on education, including the pioneering initiative of the Masters School. Brady writes that Rigel in paran with Saturn represents “a law maker, or a law breaker.”147 In Roerich’s life, this appears to apply to Roerich’s role in drawing up the Roerich Pact, as well as to his later troubles with the IRS, in which he was found guilty of failing to file income tax returns while out of the country. Mars Parallel Betelgeuse In Roerich’s chart, Mars is parallel to the red star Betelgeuse, the right shoulder of Orion. Ptolemy writes that “the stars on the shoulders [of Orion] operate similarly to Mars and Mercury.”148 Brady associates this star with “power and worldly success.”149 DK said that the potency of Betelgeuse was becoming more powerful in his time, and that its influence had to do with the stimulation of the heart center. It also had an effect on money, gold, and the mineral kingdom.150 It is of interest to note that the stars Rigel and Betelgeuse in the constellation Orion may be seen overhead in Roerich’s painting, “Burning of Darkness,” which shows Three Mahatmas and their disciples bearing a casket with a sacred flame in the Himalayas.151 The three stars in the belt of Orion, which have been associated with the Three Kings,152 are depicted in this painting as well. It is of interest to note that Master Morya is said to have been one of the Three Wise Men in a former existence. Earth Parallel Bellatrix In addition, the earth is parallel in Roerich’s chart with the star Bellatrix, the left shoulder of Orion (shown as well in the painting “Burning of Darkness” as a dimmer star, shrouded in mist, 145 Ebertin, Fixed Stars and Their Interpretation, p. 32. 146 Brady, Star and Planet Combinations, p. 211. 147 Brady, Star and Planet Combinations, p. 213. 148 Ptolemy, Chapter XI, “Constellations South of the Zodiac,”,Tetrabiblos, p. 20. 149 Brady, Star and Planet Combinations, p. 113. 150 See Esoteric Psychology, Vol. II, p. 721. This painting may be seen online at http://www.roerich.ru/main.php?id=9&cs=title&l=eng&s=title&d=&g=18 151 152 E. Valentia Straiton, Celestial Ship of the North, p. 207. 34 below Betelgeuse at the upper right-hand corner of the painting). As given above, Ptolemy writes that “the star on the shoulders [of Orion] operate similarly to Mars and Mercury.”153 Ebertin also ascribes to this planetary equivalency, writing that “this will make for characteristics such as quick decision taking, thoughts and plans being realized with energy, courage, fighting spirit, strategic talents, ability to organize, discrimination, -- but also often the reckless aggressiveness of a belligerent dare-devil.”154 Brady associates Bellatrix with “success through the shadow” or the facing and confronting of one’s own personal demons.155 Of those with Bellatrix in their chart, Ebertin writes that “those who succeed always have to allow for being surrounded with envy and hatred.”156 Pluto conjunct Capulus Brady associates this nebula representing the hilt of the sword in the constellation Perseus with the kundalini force and with aggressive male energy. Ptolemy writes that it has the nature of Mars and Mercury.157 In paran with Pluto (the star is conjunct Pluto in Roerich’s chart), Brady writes that it indicates a person who holds strong opinions which one seeks to impose on others.158 In Roerich’s chart, this contact appears to represent yet another instance of Ray One and perhaps Ray Six energy, as well as the strength needed to face difficult challenges of the sort which Roerich faced in his expeditions to the East. Some Conclusions Roerich’s star parans suggest the presence of Ray One, Ray Three, Ray Four, and Ray Six; and, to a lesser extent, of Ray Two and Ray Seven. Many heads of men and animals are represented. Two heart stars are present as well: Alphard in Hydra and Antares in Scorpio. Many alpha stars are represented, although Murzims in Canis Major is an example of an exception, where it heralds the alpha star, Sirius. Roerich’s talents as painter, writer, communicator, and teacher are represented by stars such as Alcyone, Murzims and Rigel. 153 Ptolemy, Chapter XI, “Constellations South of the Zodiac,” Tetrabiblos, p. 20. 154 Ebertin, p. 333. 155 Brady, Star and Planet Combinations, p. 130. 156 Ebertin, p. 34. 157 Ptolemy, Chapter X, “Constellations North of the Zodiac,”, Tetrabiblos, p. 19. 158 Brady, Star and Planet Combinations, pp. 142-144. 35 Many of the stars in Roerich’s chart; such as Alphard, Zosma, Antares, and Facies; indicate the presence of intense, destructive, dangerous or potentially fatal energies. These stars appear to indicate the extremely difficult challenges which Roerich met on his path, as well as the resolve which he showed in successfully meeting and overcoming these challenges. As Madame Roerich wrote: But the path of Light, the path of selfless service to humanity, readiness of the spirit, constant striving toward the perfectment of the inner man, and steadfast devotion to the chosen Ideal, this path, although difficult, has its spiritual joys. On the last step, the Carrier of Light inevitably drinks the chalice of poison, the chalice of betrayal by the nearest ones. Thus it was, thus it will be. The brighter the Light, the denser the darkness.159 Nicholas Roerich led a highly eventful life, filled with danger, excitement and intrigue. In addition, he was a Theosophist who was highly attuned to deep spiritual truths and symbols, which he depicted in his powerful writing and stunning artwork. It is therefore fitting that these deep spiritual archetypes and symbols manifested themselves visually in the sky over St. Petersburg, Russia, on the day of his birth. These patterns are indicative of a life spent proclaiming deep spiritual truths: a life plagued with danger and adversity, but blessed with profound spiritual achievements. 159 Helena Roerich, Letters, Vol. II; Nov. 4, 1935; p. 62. 36 Bibliography Bailey, Alice A. The Consciousness of the Atom. New York: Lucis, 1961. Bailey, Alice A. The Destiny of the Nations. New York: Lucis, 1949. Bailey, Alice A. Esoteric Astrology. A Treatise on the Seven Rays. New York: Lucis, 1951. Bailey, Alice A. Esoteric Psychology II. A Treatise on the Seven Rays. New York: Lucis, 1942. Bailey, Alice A. From Bethlehem to Calvary. New York: Lucis, 1937. Balyoz, Harold. Three Remarkable Women. 2nd Ed. Sedona, AZ: Altai Publishers, 2000. Bernbaum, Edwin. The Way to Shambhala: A Search for the Mythical Kingdom beyond the Himalayas. Los Angeles: Tarcher, 1989. Brady, Bernadette. Brady’s Book of Fixed Stars. York Beach, ME: Red Wheel/Weiser, 1998. Brady, Bernadette. Star and Planet Combinations. Bournemouth, England: Wessex Astrologer, 2008. Burnham, Robert, Jr. Burnham’s Celestial Handbook: An Observer’s Guide to the Universe beyond the Solar System. Rev. Ed. Vol. I-III. New York: Dover, 1978. Cousins, James H. “The Theosophical Attitude and Nicholas Roerich.” From The Theosophist, July 1924-Sept. 1924. Kessinger Reprint. Culver, John C. and John Hyde. American Dreamer: The Life and Times of Henry A. Wallace. New York: Norton, 2000. Decter, Jacqueline. Messenger of Beauty: The Life and Visionary Art of Nicholas Roerich. Rochester, VT: Park Street Press, 1997. Drayer, Ruth A. Nicholas and Helena Roerich: The Spiritual Journey of Two Great Artists and Peacemakers. Wheaton, IL: Quest, 2005. Ebertin, Reinhold and Georg Hoffmann. Fixed Stars and Their Interpretation. Tempe, AZ: AFA, 1971. LePage, Victoria. Shambhala: The Fascinating Truth behind the Myth of Shangri-la. Wheaton, IL: Quest, 1996. 37 Meyer, Karl E. and Shareen Blair Brysac. Tournament of Shadows: The Great Game and the Race for Empire in Central Asia. Washington, DC: Counterpoint, 1999. Oken, Alan. Soul-Centered Astrology: A Key to Your Expanding Self. Lake Worth, FL: Ibis, 2008. Paelian, Garabed. Nicholas Roerich. 2nd Ed. Saraydarian: 1974. Ptolemy, Claudius. Tetrabiblos. Trans. J.M. Ashmand. Abingdon, MD: Astrology Classics Publishing, 2002. Reprint. Ashmand Translation first published in 1822. Rerikh, Nikolai. Tsveti Morii, Puti Blagoslovenia, Serdtse Azii. Riga: Vieda, 1992. Robbins, Michael. Tapestry of the Gods, Vols. I-III. Available online at www.makara.us Roerich, Helena. Letters of Helena Roerich: 1929-1938. Vol. I. New York: Agni Yoga, 1954. Roerich, Helena. Letters of Helena Roerich: 1935-1939. Vol. II. New York: Agni Yoga, 1967. Roerich, Nicholas. Altai-Himalaya: A Travel Diary. Brookfield, CT: Arun Press, 1983. Roerich, Nicholas. Flame in Chalice. New Era Library, 1929. Kessinger Reprint. Roerich, Nicholas. Heart of Asia: Memoirs from the Himalayas. Rochester, VT: Inner Traditions, 1990. Roerich, Nicholas. Himavat Diary Leaves. Allahabad: Kitabistan, n.d. Kessinger Reprints. Roerich, Nicholas. The Invincible. New York: Nicholas Roerich Museum, 1974. Roerich, Nicholas. Realm of Light. Trans. Mary Siegrist. USA: Ancient Wisdom Publications, 2009. Reprint. Roerich, Nicholas. The Roerich Pact and the Banner of Peace. New York: The Roerich Pact and Banner of Peace Committee, 1947. Kessinger Reprints. Roerich, Nicholas. Shambhala: In Search of the New Era. Rev. Ed. Rochester, VT: Inner Traditions, 1990. Roerich Museum. Message of 1929. Book I, Series VI – Roerich Museum Series (New Era Library). Straiton, E. Valentia. The Celestial Ship of the North. Kessinger Reprints, n.d. Websites http://en.wikipedia.org/wiki/Nicholas_Roerich 38 http://en.wikipedia.org/wiki/Helena_Roerich http://en.wikipedia.org/wiki/George_de_Roerich http://en.wikipedia.org/wiki/Svetoslav_Roerich http://en.wikipedia.org/wiki/Nicholas_Roerich_Museum http://commons.wikimedia.org/w/index.php?title=Special%3ASearch&search=roerich Roerich images on Wikimedia commons. http://en.wikipedia.org/wiki/Shambhala http://en.wikipedia.org/wiki/Kalki http://en.wikipedia.org/wiki/Sven_Hedin http://en.wikipedia.org/wiki/Asclepius http://www.answers.com/topic/nicholas-roerich Nicholas Roerich. Collection of encyclopedia articles on www.roerich.org Roerich Museum in New York City. http://www.roerich.org/archives.html The Roerich Museum’s Archive of Photographs and Films of the Roerichs. http://www.roerichtrust.org/index.htm International Roerich Memorial Trust, India. http://www.youtube.com/watch?v=DZvMq1Loh7M&feature=related Presentation on YouTube of Roerich’s Paintings and Meditative Music with Tibetan Singing Bowls. This YouTube channel, mountainbellmusic, has many videos of Roerich’s paintings with the music of the Tibetan Singing Bowls. http://www.roerich.ru/index.php?r=960&l=eng Virtual Museum of Nicholas Roerich’s Paintings http://www.tanais.info/art/en/roerichm.html - Another site of Roerich paintings online. http://roerich.ouc.ru/ Biography and Poems of Roerich – In Russian http://www.litera.ru/stixiya/authors/rerix.html Poems of Roerich in Russian http://en.icr.su/ International Roerich Museum – English Site http://www.icr.su/ International Roerich Museum – Russian Site 39 http://www.lomonosov.org/index.html Roerich, Agni Yoga, Blavatsky – Russian Site “Adamant” http://sibro.ru/ Siberian Roerich Site – Russian http://lebendige-ethik.net/engl/1-Bilbao.html Agni Yoga and Living Ethics, Online Resources – Bilbao, Spain http://www.teozofija.info/Biografija_Roerich_Nicholas.htm Roerich biography and online resources http://www.bibliotecapleyades.net/sociopolitica/sociopol_shambahla09a.htm The Chintamani Stone http://www.roerich.ee/index.php Estonian Roerich Society http://www.yro.narod.ru/ Yaroslavl Roerich Society – in Russian http://www.centerforlivingethics.org/PDFfiles/unity.pdf Roerich and Living Ethics http://en.icr.su/evolution/ethics/ International Center of the Roerichs – Living Ethics http://www.frankperry.co.uk/Roerich%20Art.htm Frank Perry’s Roerich Site http://www.bibliotecapleyades.net/sociopolitica/sociopol_shambahla11.htm Roerich and the Chintamani Stone http://www.roerichmongolia.org/ Mongolian Roerich Site http://wapedia.mobi/en/Living_Ethics Living Ethics http://www.roerichs.com/ International Council of Roerich Organizations – Russian Site http://www.roerichs.com/Lng/en/Index.htm International Council of Roerich Organizations – English Site http://www.frankperry.co.uk/agni_yoga.htm Frank Perry – Agni Yoga http://www.davidcrowemusic.com/wisdom.shtml “Dreams of Wisdom” – Music inspired by paintings of Roerich http://www.youtube.com/results?search_query=nicholas+roerich&aq=f his paintings on YouTube. Nicholas Roerich and http://lebendige-ethik.net/engl/1-NR_Nanjunda_Rao.html Biography of Roerich http://www.roerich.org/books/ Online Books of the Roerichs from the Roerich Museum 40 http://www.agniyoga.org/ay_downloads.html form. Downloadable Agni Yoga books online in pdf http://www.victoria-lepage.org/roerich_magical_gifts.htm Victoria LePage on the Roerich Expeditions http://www.shambhala.mn/Files/jesuits.html The Legend of Shambhala and the Roerichs http://www.bibliotecapleyades.net/sociopolitica/sociopol_shambahla10.htm The Search for Shambhala – Conversation with James Redfield http://lebendige-ethik.net/ Living Ethics Site – In Russian http://lebendige-ethik.net/engl/5-verz.engl.html List of further Roerich Internet Resources http://www.constellationsofwords.com/ - Ann Wright’s Fixed Star Website – Reference on Fixed Stars – Encyclopedic in Scope. http://en.wikipedia.org/wiki/Pleiades_(Greek_mythology) http://www.roerich.org/HoA.html - Heart of Asia - e-book. http://www.american-buddha.com/agniyogawikipedia.htm - Agni Yoga at American Buddha. http://www.shamballaschool.org/Aquarian/Leo07/Hierarchy%20of%20Space.htm - Fixed Stars in Esoteric Astrology. http://www.esotericastrologer.org/EAauthorEssays/AABHPBHR4.htm - Alice Bailey, HP Blavatsky and Helena Roerich. http://newdawnmagazine.com.au/Article/Mystery_of_Shambhala.html - New Dawn Magazine – Shambhala. 41