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!

But only once is it about the God of Christians. True, the intonation is traditional and mocking – it is customary for Theosophists to contrast the evil deeds of Christians with their sermons about the "God of Love": "Urusvati knows how especially cruel religious strife is. It is necessary not to interfere in disputes about religions. It is necessary to do good, and let people not devour one another in the name of the Merciful God" (Supermundane, 564).

In all other cases, it is obvious that the deity mentioned is in no way the God of Christian Revelation. "We build altars to the Unknown God (Supermundane, 611). " Krishna is God" (Supermundane, 664). "It is unreasonable to think that the Gods sent diseases as a punishment" (Supermundane, 186). "The great gift of the Gods... We should be grateful to the Gods" (Supermundane, 200). "It is not the Gods who hasten to take revenge on people" (Supermundane, 205). "They believe that the Gods can accept hired prayers" (Supermundane, 244). "I thank the Gods" (Supermundane, 307). "The gods send misfortunes" (339). "Betrayal is not forgiven by the Gods" (Supermundane, 403). "There may also be miraculous excretions, which are called the food of the gods" (Supermundane, 430).

These are all the passages with the use of the word "God" in the "Supermundane" indicated by the authors of the "Symphony". So who is the falsifier? The editors of the Symphony, who put forward references to pagan gods as proof that Agni Yoga speaks of the Christian God, or I?

I checked the word "creator" in the last two books of the Agni Yoga series.

In the "Brotherhood" the word "Creator" is not mentioned even once. But one day the word "creator" comes across, with a small letter and referring to a person. In the "Supermundane" the word "creator" in 9 cases is written with a small letter, it refers not to God, but to man. A typical case of such usage is "Let the family and school create future workers and creators (839); " man is the creator of poisons" (413). Once it is written – "Creator", and even more – precisely in application to Christ ("The Great Wayfarer")! Alas, in this case, too, we are not talking about the fact that Christ is the Creator of the Cosmos. From the text of paragraph (151) it follows that He was only involved in the world of art... But this does not prevent my critics from including all these uses of the word "creator" in the statistics designed to convince me that the Agni Yogi books carry the message of God the Creator!

So who is the falsifier?

And the last thing: according to the "statisticians", in Roerich's books "On the whole, Christian terminology surpasses the Hindu and Buddhist ones in terms of frequency". The word "karma" – from which lexicon: Christian or Hindu? So, this word occurs 62 times only in "The Supermundane". This is more than the use of any specifically Christian term in all 14 books of Agni Yoga.