And I will note once again: the Angels sent from God, according to the Orthodox tradition, fill the soul with repentance: a ray of Light illuminates the soul and exposes the dirty streaks on it, and a person grieves over his sinfulness, and "caring sorrow for the Lord" is born in him[574]. Orthodox repentance is precisely the fruit of communion with God. The better you see the Goal, the more unbearable is the weight of the burden that does not allow you to move towards it faster. Hence the well-known paradox of church life: "eternal" people who have never forced themselves to spiritual labor, people who really live in sins, do not see sins in themselves ("Father, I have no sins: if I cut someone, it is only for business!"). But people are indeed saints who weep over their sins and consider themselves the most sinful of all... It's just that where there is no Light, there is no knowledge of oneself, and there is no repentance. That is why St. St. Isaac the Syrian, that "He who feels his sins is higher than he who by his prayer raises the dead. Whoever has been vouchsafed to see himself is higher than he who has been vouchsafed to see the Angels"[575]. And, on the contrary, the absence of repentance testifies to the fact that the unrepentant heart is far from the true Light. Agni Yoga does not know repentance, does not call for repentance, mocks confession... Therefore, an Orthodox person cannot assess the spiritual state of the Roerichs in any other way than corrupted...

But let us return to our statistics and Roerich's texts and look at the fate of the word "redeemer".

In the Supermundane, the word "redemption" does not refer to Christ or His redemptive Sacrifice ("The wise descend into the greatest darkness to bring out from there those who thirst for redemption" - 187).

In the books of Agni Yoga, anyone is called a redeemer, but not Christ. "The karma of redemption draws near" (The Fiery World 3:367) – since the future tense is used, it means that mankind has not yet been redeemed by Christ. Instead of Christ, everyone claims the status of redeemers: In "Infinity" the word "redeemer" refers to... Helena Roerich: "We have a trusted person on your planet. She is sent to you as our prophetess of the future. That is why the concept of redeemers is so vital" (Infinity, 5). In addition, there is a certain "Tara strives for the redemption of mankind" (Infinite, 219). In addition, a certain "Cosmic Magnet" claims the same role ("the manifestation of redemption is affirmed by the manifested law of the Cosmic Magnet" – Infinity, 546). "To drink the poison of the world in order to be reborn with all its might. A number of redeemers carry the cup of poison, transforming it into Amrita" (Signs of Agni Yoga, 304) "The breath of the Mother of the World, the Giants holding the burden, and the Redeemers who have received the cup – these three images have arisen around one law" (Signs of Agni Yoga, 306). "In the cup of fire is laid redemption" (Peace of Fire 3:25). "The supermundane whirlwinds may be called whirlwinds of redemption" (The Fiery World, 3:107). "The creativeness of the Cosmos determines a different fate for life, therefore redemption is inevitable" (The Fiery World 3:195). "The karma of mankind consists of a mosaic of the most terrible redemptions" (The Fiery World 3:314). "The purification of matter and spirit takes place only by the fiery energies and centers intensified in spatial redemption" (The Fiery World 3:355) "Every action is considered necessary for redemption" (Heart, 202). In general, "man himself redeems" (Infinity, 897).

For sure - "The Teaching about the Redeemers has an application in all that exists" (Signs of Agni Yoga, 417). But if "all things" redeem themselves, then Christ's sacrifice becomes superfluous. For this reason the paragraph just quoted continues: "Verily, just as one can influence and approach through teraphim, it is also possible through one's consciousness to take upon oneself the karma of others. One can accept the karma of the collective, so the name of the Redeemer will not be superstition" (Signs of Agni Yoga, 417).

And who thinks superstitiously about the Redeemer? "The Christian Fathers speak with a truly diabolical pitch..."[577]. On Good Friday, no Redemption took place. "On that day, Christ occultly became not the SALVATION of mankind, but RETRIBUTION" (578). "No one can save the other. Only by one's own efforts does the spirit rise to the predestined beautiful worlds" [579]. "The sectarian view that it is only through the manifestation of Christ that mankind has been saved from the wiles of the devil." "Christ, who supposedly atoned for our sins once and for all" [581]. "Thus came the terrible sacrilegious manifestations: the terrible inculcation of the notion that Christ's death on the Cross saved mankind from original sin and all that followed."

And what is "redemption" in the understanding of Agni Yoga? "Speaking of cycles, let us have in mind the movement of cosmic correspondence. Precisely, let us consider redemption as a fiery construction. These cycles will be established by three causes: the transmutation of old accumulations, the purification of space, and the intensification of the great future" (The Fiery World, 3:318). "The karma of mankind consists of a mosaic of the most terrible redemptions" (The Fiery World, 3:314).

Thus, the word "redemption" in Agni Yoga means only retribution according to karmic law, but by no means Grace acting on top of the law, as in Christianity. There is nothing about Christ the Redeemer in Agni Yoga, and in principle there cannot be. These books avoid the convergence of the names Christ and the Redeemer[583].

So who is the falsifier?

And what do the Roerichs do with the word "grace"? That's right, they use it. But each time it is again obvious that it is by no means in the Christian sense. The "grace" of the Theosophical dictations is nothing more than a homonym for a Christian word of the same sound. If in Christianity grace is a Good Gift, an action of God that strengthens a person, has mercy on him and heals him, giving a person what he himself does not deserve and what he cannot create himself, then in Roerichianism the meaning of this word is exactly the opposite. "Grace is a very real substance of the highest psychic energy. Psychic energy, of course, proceeds from each organism that has it, but it is necessary to collect and focus it consciously in order to obtain a direct effect" (Hierarchy, 229). "Psychic energy is the synthesis of all nervous radiations" (584).

And in this sense, grace is no longer a "key Christian word", but another "disguise". To say that the word grace in this sense is a word in the Christian lexicon is like saying that physics textbooks are written in the language of the Byzantine hesychasts (in both cases the word energy occurs), or to see a Christian mystic in anyone who says "the weather is so gracious!"

We see that the statistics given in the Symphony become especially interesting if you put down the arithmometer, and instead of counting purely formally how many times certain words are used, you pay attention to how exactly they are used. For example, in the book "Aum" the word "God" occurs three times. But in none of these cases can it be said that E. Roerich uses this word for a positive confession of his faith. "To be frightened by God is a great blasphemy" (Aum, 69). "Some of the greatest reverence affirm 'Not That, not That' in order to prevent the offending of comparisons. Others forbid the utterance of the word "God" altogether, so as not to diminish the greatness of the Supreme" (Aum, 78). "One can recall the parable of the blind man who, having received a blow from the trunk of an elephant, assured that he had been struck by the Hand of God" (Aum, 332).

Thus, the word "God" is used once when talking about children's faith (Aum, 69). Once when it comes to the faith of a simpleton (Aum, 332), and once when talking about the faith of a wise man. But this sage, who evokes full sympathy for Helena Roerich, forbids the use of this word.

Even more interesting is the use of the word God in the Supermundane. Here, according to the compilers of the "Symphony", the word God is used 12 times!