When she met Nicholas Roerich, she found much in common with him and after accompanying him to many exhibitions and concerts, they fell in love and were married on October 28, 1901. Nicholas, one of the finest painters of his day, with an unparalleled command of color, was also very spiritually advanced. They had a happy family life together with their two sons, George and Svyatoslav.
In 1915, Nicholas became ill with pneumonia and they left their home in Petersburg for a better climate to Karelia. In 1918 they went to England and in 1920 came to New York for Nicholas' first exhibition in the United States. By this time Helena was already in contact with Master Morya and soon thereafter the first Agni Yoga book: Leaves of Morya's Garden was written.
During their eventful life, they
went to India where they organized their central Asiatic expedition through
India, China, Tibet, Mongolia and other countries. Both her husband Nicholas
and son George wrote books about their adventures. Besides the thirteen
published Agni Yoga books, she wrote numerous letters to disciples and
aspirants all over the world. Some of these letters are published in her
Letters
of Helena Roerich, volumes I &
II. She also wrote On
Eastern Crossroads and Foundations
of Buddhism, using different pseudonyms for each one.
"In the question of the acceptance of a disciple, his karma plays the main role. Precisely, in connection with discipleship it is most essential to realize the law of Karma and to comprehend it in all respects. Thus, a person overburdened with karma cannot hope to become a close disciple. Only those whose earthly karma is almost completed can be accepted among the closest disciples. There are few who realize what a heavy burden the Teacher takes on by accepting a disciple.
"The Teacher will have no doubt about the student, for accepted students are those who have gone through and purified themselves through many fiery tests, and who in this life have again displayed their readiness, devotion and self-denial not in conditions of comfort but on the edge of the abyss. Precisely those whose high spiritual centers are not only open but are undergoing the fiery transmutation. Hence the small number of the closest disciples.
"You may ask what the burden of the Teacher is. I assure you that it is terrible. By accepting a disciple, the Teacher includes him in his consciousness and establishes with him an invisible but active bond. From that very moment, the Teacher knows at any instant what is happening to his disciple. He can even know his fleeting thoughts, and can direct him accordingly. Therefore, it must be understood how hard, how unbearable for the High Consciousness of the Teacher would be any disharmonious vibrations caused by unpurified thoughts of the disciple, how inadmissible under such a close, sacred bond with the Teacher would be any still-not-outlived lust. Every disharmonious vibration cuts into the current of this bond, and if repeated can break it altogether. But each severing of the thread, occultly speaking, is most painful and brings its consequences. Of course, the pain is entirely different for the Teacher from what it is for the disciple. That is why the acceptance of the disciple is carried out with the greatest caution and is considered the granting of the greatest privilege."2
"You write that it is clear to you that `it is not the disciple who awaits the Teacher, but the Teacher who awaits the disciple,' but I must elucidate this very categorical statement. For every creative activity, for every manifestation, reciprocity and harmony are necessary. Therefore, if there is no expectation there can be no answer. Where there is no expectation there is no striving, but we are told to apply the most vigilant and intensive striving.
"Even so, the great Covenant `When the disciple is ready, the Teacher appears' is seldom understood. There are not many who ask themselves what this readiness actually is. Should not this readiness consist of certain qualities? The trouble is that people do not want to realize that at the foundation of this readiness, and of all the achievements, there is the following of a great ideal, involving a fiery transmutation of all our feelings, of our whole character. People would rather give up various excesses and thoughtlessly, mechanically perform their pranayama, than surrender even one habit that stands in their way to spiritual achievement. But, as it is said, mechanical ways have no value. The transformation of the inner man cannot be achieved automatically, and this transformation is the chief aim of all the true Teachings.'3
"...[A]nd their only consideration is the concentration on the chosen Great Ideal, on the unwavering and constant striving to approach it. Such concentration continues unceasingly. Whatever such a yogi or disciple is doing, his thought is always occupied by his Idea. Everything is performed in the name of this Ideal, and he always feels in his heart the love and the presence of this Image. This is the real concentration indicated by the esoteric philosophy, which deals only with the inner world, the world of Nourmena.
"The same is true regarding the prayer of a disciple; it is precisely this same unceasing striving of the heart, and being in the presence of the chosen Image.
"When such a constant presence of the chosen Image comes into the life of a disciple, when there is no further deviation, then there is true readiness; the Teacher appears and the disciple under observation is accepted.
"After accepting a disciple, the Teacher creates an unseen union with him and includes him in his consciousness. In other words, from that very moment the Teacher knows everything about the disciple. He can know every thought and feeling, even the most transient, and accordingly He can guide his disciple. As for the disciple, his life, from the moment of his acceptance, becomes entirely new. His dormant energies are awakened and their development and transmutation are accelerated. A veritable battery of unseen but powerful rays are directed toward him."4
"77. There is no love greater than love."
"78. Naught occurs by accident. My Power is with thee."
"83. Know to spread happiness - condemn not."
"94. Prayers to the Creator are offered not only in temples - the wax of the candle is consumed in the labor of life.'
"183. Thou must aspire. For the way of aspiration provides a new window, and the window leads to the open. Who desires - receives. All things have their significance."
"232. The path of virtue is not a singing of psalms but labor and service. If karma be diverted, it will react against thee. The travail of the spirit is the one ladder of the shortest way. The suffering of a decade is crowded into a day in the lives of the chosen ones. Better a full cup of misery than a life of mild sadness. Pay Thy accounts in the hostelries on the way, and with obeisance they will carry Thy trunks onto the ships. O Lord, give strength to my heart and power to my arm. Because I am Thy servant. In Thy Rays I shall learn the eternal Truth of Being. In Thy Voice I shall listen to the harmony of the World. My heart I give to Thee, O Lord. Sacrifice it for the sake of the World. They will ask thee how to traverse life. Answer: Like crossing an abyss upon a taut string—Beautifully, carefully, and fleetly."
"44. Do not say, "I do not remember." Say, "I failed to observe." Do not condemn the memory but glance back at an impotent observation. People would sooner fall downstairs than watch the steps."
Do not say, "I do not know." Say, "As yet I have failed to learn." Nor age, nor health, nor conditions of life, vindicate the funereal "I do not know. Audacity in life teems with eagerness to learn.
Do not say, "I have decided." Say, "This seems fit for the goal." It is easy to increase the goal-fitness, but to change one's decision is unworthy.
Chiefly, do not invoke unhappiness persistently, as is usually done.