According to Roerich, art should unite all mankind, art is one and indivisible, art is a synthesis of the future unification. Art for everyone. Humanity, Roerich argues, stands face to face with future events. The time for the creation of the future culture is near. The values of great art will triumphantly pass through all the storms of earthly upheavals, and then the Masonic ideal will triumph, the beautiful Masonic kingdom of Astraea will come, and humanity will find peace in the bright halls of the earthly Eden. "We must," says Roerich, "have not only museums, theaters, universities, libraries, railway stations and hospitals, but even prisons decorated, and then we will no longer have prisons." (Nicholas Roerich, Ways of Blessing.)

In his selfless service to humanity, Roerich could not help but try to benefit and enlighten with the light of truth the Far Eastern emigration, which had neither sufficiently bright "teachers of a new life" nor experienced guides to follow the Masonic labyrinths into the bright Masonic kingdom. And Roerich came to Harbin himself.

The purpose of his visit to Harbin is inexplicable and incomprehensible to many. In No143 of the newspaper "Zarya" he very vaguely explains the purpose of his arrival within the new Empire. But there is nothing secret that would not be revealed. At this time, Harbin is a hub of world events. In the East, the triple alliance – America, France, and the USSR – is developing its work. "A friend of America" and not an enemy of the USSR – Roerich is working in favor of these two states. The main task and purpose of Roerich's arrival in the Manchurian Empire and in the East in general was the propaganda of pacifism. At a time when America had been arming the U.S.S.R. since 1920 and generally giving it every possible support in organizing and preparing for war with Nippon, corrupting pockets of pacifism were being created in China, Japan and Manchuria, which were supposed to weaken the will of Nippon and the young Manchurian Empire in the struggle for existence.

Hypocritically declaring about the preservation of culture, Roerich is very diplomatically silent about the USSR, which is a hotbed of struggle against any culture. Calling for unification on the basis of art, Roerich again keeps silent about the USSR, which is the extinguisher of any spiritual creativity. Roerich did not call on the emigration to fight against the USSR – this worst enemy of any material and spiritual culture, and did not raise his authoritative voice in protest against the modern shame of mankind – the USSR. This phenomenon, inexplicable at first glance, will become understandable if we keep in mind that Roerich is a "friend of America", that America repays him in the same way, that he is not an enemy of the USSR, with which he has a long-term alliance and which provided Roerich and still provides his patronage.

At the same time, Roerich was propagating the theosophical teaching, and in this work he went and continues to go hand in hand with the HSML, local theosophists and Rosicrucians.

Here, in Harbin, Roerich's contact with all the above-mentioned organizations was revealed from the moment of his arrival. Roerich was met by Messrs. Hague, Achair (A. A. Gryzov) and representatives of the KSML, and in general the entire Masonic community. Immediately after his arrival, the most crackling hype arose in the Masonic newspapers, apparently benevolent and advertising. This hype spread to the non-Masonic press, because the latter was not aware and did not imagine what Roerich was, or why he came to Harbin. The title of academician, and even in combination with the epithet "famous", forced both the average person and the press to abandon the critical approach and was, as it were, a guarantee of the nobility of beliefs, intentions and actions. The necessary screen had existed from the very beginning, all that remained was to use it. The most natural and simple question was why such a famous person came here, remaining without a proper answer, did not cause bewilderment in anyone. Meanwhile, Roerich's vague explanation of the purpose of his visit could and should have led to reflection. Harbin is not a suitable place for collecting rare Mongolian herbs (one of the reasons indicated by Roerich); artistically (the second possible reason) Harbin is absolutely nothing and cannot interest someone for whom "beauty is God"; and finally, the third, philistine, reason – the desire to see his brother – should not satisfy the most undemanding person. Roerich is famous, Roerich is burdened with works for the benefit of mankind, Roerich conducts "such a complete and fruitful" activity, generating such beneficial consequences for humanity. Under these circumstances, it would seem that it would be easier for a brother to visit his famous relative, rather than for the latter to tear himself away from his grandiose, complex, and meaningful work. But still, it was not only these motives that N. Roerich explained his visit to distant Harbin.

He could not have done otherwise, since the true purpose of his visit could not be made public.

One of the practical goals of Roerich's visit – the propaganda of pacifism – is indicated above. But all those involved in Freemasonry, at the beginning of their communication with the brotherhood of Freemasons, take an oath to promote the goals of the Order in every possible way and to contribute always and everywhere to the realization of the Masonic ideal. This is the general principle of the activity of every Mason, including Roerich, as a Rosicrucian and Theosophist, and Roerich was guided by this principle, propagating pacifism, bringing confusion and confusion into the minds and souls of the Russian emigration with his vague writings and speeches, and taking a number of steps to organize the public in Harbin more firmly and systematically.

These real steps towards organizing the public in Harbin were the second practical reason why Roerich was sent to Harbin.

Но прежде чем организовать общественность, нужно было привлечь на свою сторону русскую эмиграцию, заставить последнюю поверить, что Рерих — не только ее друг, но духовный вождь, учитель. И вот начинается кампания за популяризацию имени Рериха. Пресса уделяет свои страницы его собственным статьям и еще больше пишет о нем, характеризуя его как большого человека, как русского патриота. Щедрые дары за счет пославшего довершают эту кампанию. Отдельные лица и даже целые русские организации ослеплены, обмануты и готовы идти за Рерихом, куда он укажет. Подготовка сделана, надо оформить и укрепить успех, надо создать центр, который продолжал бы начатую Рерихом работу.

С этой целью создается «комитет пакта Рериха» как завершение возводимой Рерихом постройки.

Комитет этот в качестве почетного Председателя возглавил Архиепископ Нестор, в качестве Председателя — Н. Л. Гондатти, Товарища Председателя Комитета — Г. К Гинс, секретаря — В. К. Рерих, брат Н. К. Рериха.

Ближайший политический идеал Н. К. Рериха — создание Сибирского Государства во главе с одним из видных деятелей Теософического Общества. И возможно, что Рерих и сам не знает, что, ратуя за осуществление этого идеала, он работает не для себя лично, не даже для теософического лагеря, а для интернационального капитала, преданным слугой которого он является. Руками Рериха и ему подобных интернациональный капитал намерен сделать из Сибири свою колонию. Темные международные силы, пользуясь ими же созданной Российской смутой, не довольствуются временным ослаблением России, но ставят себе целью раз и навсегда покончить с Русским Православным Царством, уничтожить или поработить Русский народ, а русские богатства обратить в свою пользу. Интернационалист по своей масонской сущности, Рерих охотно «услужает» этой силе, у которой нет Родины и для которой весь мир — поле для наживы и обогащения.

Много потрудился Рерих для своих господ, чем мог приблизил исполнение их целей.