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
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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
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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
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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
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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.
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