_____________________________
1 See John McCannon: "By the Shores of White Waters: The Altai and its Place in the Spiritual Geopolitics of Nicholas Roerich." Sibirica, Vol. 2, No. 2, 2002, pp. 166-189.
2 Nikola) Rerih: SerdceAzii. New York 1929, part 2, Sambala, list 10.
3 Oleg A. Siskin: Bitva za Gimalai; NKVD - magija i spionat Moskva 1999, 2nd printing 2000; Vladimir A. Rosov: Nikola; Rerih: Vestnik Zvenigoroda. Ekspedicii N.K. Reriha po okrainam pustyni Gobi. Kniga 1: Velikij plan. Sankt-Peterburg 2002; Kniga 2: Novaja strаna. Sankt-Peterburg, Moskva 2004. For a bigger geopolitical and diplomatic context see: Aleksandr I. Andreev: Soviet Russia and Tibet: The Debacle of Secret Diplomacy, 1918-1930s. Leiden, Boston 2003; Aleksandr I, Andreev: Okkultist Strany Sovetov. Tajna doktora Barcenko. Moskva 2004.
4 Roerich was always under suspicion by the British SIS, Recently, this has been taken up by Siskin 2000 and his articles in Segodnja (29 October 1994; 19 November 1994; and 10 December 1994); and Anton Pervusin: Okkultnye tainy NKVD i SS. Moskva 1999. See for example the refutal by A.V, Srecenko: "Byl li Nikolai Rerih sotrudnikom specsluzb?" Pravda, 6 June 2003, <
http://www.pravda.ru/print/science/ planet/ human-beitig/31713-shamba1a-0>.
5 "«Staroe pod maskoj novogo». Gruppa vidnyh uchenyh о dissertacii V.A, Rosova", Novaja Gazeta, no. 89, 23 November 2006; "Kul'tura, ne politika... К voprosu о neudacnoj dissertacii о Nikolae Rerihe", Litsraturnajagazsta, no, 20, 26 September 2006; "Etika Izenauki", Special'nyj vypusk Novaja Gazsta, no. 89, 23 November 2006.
6 Rerihovskoe dvizenie: Aktual’nye problemy sohranenija i zascitу nasledija Rerihov v istoriceskom kontekste. Materialy Mezdunarodnogo obscsstvsnno-naucnogo simpoziuma 2002 goda. Moskva 2002; Zascitim imja i nasledie Rerihov. Tom 3: Dokumenty Publikacii v presse ocerki mezdunarodnyj Centr Rerihov. Moskva 2005.
7 The diaries are preserved at the Amherst Centre for Russian Culture (Amherst, Mass.}, Roerich Collection. Digital facsimiles (divu-files) can be accessed at <
http://urusvati.agni-age.net/>.
8 On 9 May 1921 Elena Roerich was told that she had been as a former empress of Mexico married to Allal Ming; other incarnations included - apparently eternally female - Nofretete, king Solomon's wife, an Indian empress and a pries tress in Carthago. Nikolai's credentials were quite impressive, too: He - eternally male - figures as a Chinese and ancient Slavonic priest, as the 5th Dalai Lama Lozang Gyatso (1617-1682), and, last but not least, as Chinese emperor under the name of Fu-Yama-Tsin-Tao, This corresponded to the spiritual name received by Roerich: Fuyama. ("Soobsceniia, polucennye v Londone s III po VIII m[esjac] 1920. New-York, Nov. 1920-1921 g, po 31-e maja", Elena Rerih: Dnevnik, tetrad' 1, 24,03.1920-31.05.1921, pp. 79-81. See also Zinaida Fosdik's diary entries for 29 July 1922 and 14 August 1928, in: Z.G. Fosdik: Moi ucitelja; Vstreci s Rerihatni. Po stratiicam dnevnika, 1922-1934. Moskva 1998, pp. 77, 289.) As A. Andreev pointed out, the "revelation" of an alleged Lozang Gyatso incarnation was of paramount importance for all further dealings of N.K, Roerich, as Lozang Gyatso was the first Dalai Lama to wield effective political power over central Tibet. He initiated the construction of the Potala Palace in Lhasa and was known for unifying the country under the leadership of the Gelugpa (aka the "Yellow Hat" sect) school of Tibetan Buddhism, after defeating the rival Kagyupa sect (belonging to the "Red Hat" sects) and a secular ruler, the prince of Tsang. Gyatso also established warm relations with Gushi Khan, a powerful Mongol military leader, and with the Shunzhi Emperor of China, the second emperor of the Qing Dynasty, Since there was a doubt about the legitimacy of the Dalai Lama's sixth incarnation, Roerich could claim that he was the continuation of the true lineage disrupted in the 17th century. Andreev 2003, p, 295.
9 James H. Billington: Fire in the Minds of Men: Origins of the Revolutionary Tradition. New York 1980, p. 87.
10 Richard Deacon: John Dee. Scientist, Geographer, Astrologer, and Secret Agent to Elizabeth I. London 1968; Benjamin Wool lev: The Queen's Conjuror. The Science and Magic of Dr. Dee. London 2002; John Bossy: Giordano Bruno and the Embassy Affair. Princeton 1991.
11 Philip Henderson: The Life of Laurence Oliphant: Traveller, Diplomat and Mystic. London 1956; Anne Taylor: Laurence Oliphant, 1829-1888. Oxford 1982.
12 Marco Pasi: Aleister Crowley e la tentazione della politica. Mi lano 1999; there is now a revised German edition: Marco Pasi: Aleister Crowley und die Versuchung der Politik. Graz 2006. See also Richard B. Spence: "Aleister Crowley and British Intelligence in America, 1914-1918, "Journal of Intelligence and Counterintelligence 13 (2000), pp. 359 -371; Richard B. Spence: Secret Agent 666: Aleister Crowley, British Intelligence and the Occult (forthcoming in 2007).
13 First in December 1872 to the Third Section in Odessa, cf. Maria Carlson: Nо Religion Higher Than Truth: A History of the Theosophical Movement in Russia, 1875-1922. Princeton, N.J.: Princeton University Press 1993, p. The unabridged text of the document is reproduced in Aleksandr Senkevic: Elena Blavatskaja. Mistika sud'by. Moskva 1999, pp. 125-131, In 1887, after НРB left India, the political situation had changed and she wrote to Sinnett during the political crisis caused by the Dulip Singh conspiracy: "I would upset all these French plans. [,..] I am ready to become an infamous informer of your English Govt. WHICH I HATE, for their sake, for the sake of my Society and of my beloved Hindus [...] Ah, if Master would only show me the way! [...] That your Govt, here and in India, is so stupidly short sighted as not to see, that not only I am not, nor ever was a Russian spy - but that the very prosperity, progress and welfare of the T.S. depends on everything in India being quiet for years to come." The Letters ofH.P. Blavatsky to A.P. Sinnett, and Other Miscellaneous Letters. Transcribed, compiled, and with an introduction by A.T. Barker. London 1925, letter 88, pp. 206-07.
14 Karl E, Meyer, Shareen Blair Brysac: Tournament of Shadows. The Great Game and the Race for Empire in Central Asia. Washington, D.C, 1999; Robert lohnson: Spying for Empire: The Great Game in Central and South-East Asia, 1757-1947. London 2006; Peter Hopkirk: The Great Game: On Secret Service in High Asia. Oxford 2001; Peter Hopkirk: Setting the East Ablaze: Lenin's Dream of an Empire in Asia. Oxford 1986; lennifer Siegel: Endgame: Britain, Russia and the Final Struggle for Central Asia. London 2002.
15 The expression was coined by Brian Beedham, editor of the UK weekly The Economist, in a lecture at the Congress of Istanbul organized by the New Atlantic Initiative and the American Enterprise Institute, "The Atlantic Community in 2012: Three Scenarios", 2nd of May 1998, <
http://www.aei.org/research/nai/events/ ... efault.asp >.
16 Zbigniew Brzezinski: The Grand Chessboard: American Primacy and Its Geostrategic Imperatives. New York 1998; see as well Lutz Kleveman: The New Great Game: Blood and Oil in Central Asia. New York 2003.
17. C.G, Harrison: The Transcendental Universe: Six Lectures on Occult Science, Theosophy, and the Catholic Faith. Delivered Before the Berean Society. [1st ed. London 1894,] Hudson, N.Y, 1993, pp. 80-90,98.
19. Christian Chanel, John R Deveney, loscelyn Godwin: Tiie Hermetic Brotherhood of Luxor: Initiatic and Historical Documents of an Order of Practical Occultism. Edited by John R Deveney, York Beach, Me. 1995, pp. 52-54; Alexandra de Danann: Un Envoye de la Loge Blanche: Bo-Yin-Rd de la Teshu Maru au Grand Orient de Patmos. Milano 2004, pp. 15-53, This notion has of course been eagerly-taken up by the neo-Eurasian 1st movement in Russia after 1991. Especially Aleksandr Dugin, son of a KGB officer, enjoys to speak of an occult war between Atlanticists and Eurasian ists, Aleksandr G, Dugin: Konspirologija (Nauka o zagovorah, sekretnyh obscestvah i ta;noj vojne). 2nd ed. Moskva 2005.
18 As a result of this confrontation, the Sikh Swami Narad Mani aka Hiran Singh published in 1911-1912 in the catholic review La France anti-masonnique a sharp polemic against the Theosophists (Swami Narad Mani: Bapteme de lumiere. Notes pourservir a I'histoire de la societe dite theosophique. Milano 2003), Narad Mani presented Guenon with some of the material that the latter used for his own influential attack against the Theosophical Society (Rene Guenon: Le Theosophisme: Histoire d'unepseudo-religion. Paris 1921). Guenon himself acted as a member of the H.B. of L. (see his own confirmation in his letter from 11 May 1936, published inEivista diStudi Tradizionali, no. 71, July-December 1990, pp. 83-84).
19 Wilhelm Filchner: Sturm uber Asien: Erlebnisse eines diplomatischen Geheimagenten. Berlin 1024, p. 5.
20 John Snelling: Buddhism in Russia: The Story ofAgvan Dorjiev Lhasa's Emissary to the Tsar. Shaftsbuty, Dorset; Rockport, Mass.: Element Books 1993, p. 39.
21 Aleksandr Andreyev: "Indian Pundits and the Russian Exploration of Tibet: An Unknown Story of the Great Game Era", Central Asiatic Journal 45/2 (2001), pp. 163-180; Andreev 2003, p. 21; Tatiana Shaumian: Tibet: The Great Game and Tsarist Russia. New Dehli 2000, p 38-40.
22 V.L. Krymov, in whose London flat the first seances took place, later wrote that Elena Ivanovna originally introduced her husband to spiritism to brighten up his deeply melancholic mood, Vladimir L, Krymov: Ljudi v pautine, Berlin [1929], p. 209.
23 Dnavnik, 13 March 1927, t, 23: 13,08,1926-12.04.1927.
24 Listy sada Morii, kn. 1, 23 September 1922, in: Ucenie Zivoj Etiki, 1.1. S,-Peterburg 1993, p. 83.
25 Dnevnik, 10 August 1921, t. 2:01,06,1921-05.09.1921.
26 McCannon 2002, p. 179.
27 K.C. Paul Johnson: The Masters Revealed: Madam Blavatsky and the Myth of the Great White Lodge. Albany, N.Y, 1994; K, Paul lohnson: Initiates of the Theosophical Masters. Albany, N.Y. 1995; (oscelyn Godwin: The Theosophical Enlightenment. Albany, N.Y, 1994.
28 Nikki E. Keddie: Sayyidjamal ad-Din 'al-Afghani': A Political Biography. Berkeley, Cal. 1972; Jamal ad-Din al-Afghani: An Apostle of Islamic Resurgence. Ed, by M. Ikram Chaghatai, Lahore 2005; Nikki R, Keddie: An Islamic Response to Imperialism: Political and Religious Writings of Jamal ad-Din al-Afghani. Berkeley, Cal, 1968, Concerning the occult acitvities see Johnson 1995, pp. 71-112.
29 Par ama hans a Yogananada: "Autobiogfapfiy of a Yogi”. New York [1946], chaptef 12.
30 Tat'jana Saumian: "Agvan Dorziev: les missions tibetaines aupres du tsar (1900-1901)", Slavica Occitania 21 (2005), pp. 135-152.
31 The theosophical doctrines about "root races" are too often in a rather superficial way interpreted as a proof for racist, right-wing leanings by many researchers. Godwin suggested however that HPB's "Theosophy owed as much to the skeptical Enlightenment of the 18th century as it did to the concept of spiritual enlightenment with which it is more readily associated" (Godwin 1994, p. xi), John Zavos
33 For an exploration of this aspect see Marlene La fuel le: My the aryen et rove imperial dans la Russie du XIXs siede. Paris 2005.
34 Aleksander Gieysztor:Mitologia Slowian, Warszawa 1982; Evel Gasparini:// matriarcatoslavo. Antro-pologia culturale dei protoslavi. Firenze 1973; Andre Meillet: "Le Vocabulaire slave et le vocabulaire indo-iranien", Revue des etudes slaves 6 (1926), pp. 165-174; Karl H. Menges: "Early Slavo-Iranian Contacts and Iranian Influences in Slavic Mythology", Symbolae in honorem Z.V. Togan. Istanbul 1950-55, pp. 468-479; Max Vasmer: Russisches etymologisches Worterbuch. 3 vol., Heidelberg 1953; Leszek Moszyriski: Die vorchristliche Religion der Slaven im Lichte der slavischen Sprachwissenschaft. Kbln-Wien 1992.
35 Mircea Eliade: Von Zalmoxis zu Dschingis-Khan. Religion und Volkskultur in Siidosteuropa. Koln, Lovenich 1982, pp. 85-138; Michail Dragomanov: Notes on the Slavic Raligio-Ethical Legends: The Dualist ic Creation of the Wo fid. Blooming ton, Ind. 1961; Ugo Bianchi: // dualismo religioso. Saggio storico ed etnologico. Roma 1958, pp. 42sq.; Mihail L, Seriakov: «Golubina;a kniga»: Svjascennoe skazanie russkogo naroda. Moskva 2001; Georgii P. Fedotov: Stihi duhovnys: Russkaja narodnaja vera po duhov-nym stiham. Mosk\ra 1991.
36 The ancient ZoroastrUn eschatology influenced not only millenarist concepts in the muslim Shia (Henry Corbin: Corps spirituel etterre celeste: de I'lran mazdeen a 1'Iran shi'ite. Paris 1979), but also had a lasting impact on Buddhism in Tibet (Boris I. Kuznecov: Drevntj Iran i Tibet: Istorija religti Bon. S.-Peterburg 1998; Boris I. Kuznecov: Tibetika. Sbornikstatej. Sankt-Peterburg 2003) and the millenarist movements among Western and Eastern christians (Akin Besan^on: Les Origines intellectuelles ctu Leninisms. Paris: Calmann-Levy 1977; Michail Agursky: "L'aspect millenariste dans la revolution bolchevique", Cahiers du >nonde russe etsovietique 29 (1988), pp. 487-S13).
37 Michael Stausberg: Faszination Zarathushtra. Zoroaster und die Europaische Religionsgeschichte der Friihen Neuzeit, I-1I. Berlin, New \ork 1998; Michael Stausberg: "Zoroaster im IS. Jahrhundert: Zwischen Aufklarung und Esoterik", Aufklarung und Esoterik Edited by Monika Neugebauer-Wolk. Hamburg 1999, pp. 117-139.
38 Concerning Iran—Turan see: Carsten Colpe et al.: "Altiranische und zoroastrische Mythologie", Wdr-terbuch derMythologie. Ed. by H.W. Haussig, 1/4, Stuttgart 1986, p. 448sq.; Markus Osterrieder: Durch-lichtungder Welt. Uber dieAn/ange der iranischen Kultur und Religion in Neolithikum und Bronzezeit. Stuttgart 2007 (forthcoming); Marlene Laruelle: "La question du « touranisme » des Russes. Contribution a une histoire des echanges intellectuels Allemagne-France-Russie au XLXe siecle", Cahiers du monde russe, 45/1-2 (2004).
39 "In Europe we are but parasites and slaves, but to Asia we shall come as masters." Fedor M. Dostoevski): Polnoe sobranie socinenii. S.-Peterburg 1891, Vol. XI, p. 515. See as well Markus Osterrieder: "Zarathustra bei den SLiven: Die iranische GrundLige des sLiviscKen Geisteslebens. Die Kultur des slavischen Ostens und der Schatten von Turan", Das Goetheanum 79 (2000), pp. 577-581, 608- 610, 633-636.
40 KoLokol, 1 April 1860, quoted by Sarkisyanz 1955, p. 207sq. See also Nicola Fumagalli: Cultura political e cultum esoterica neiia sinistra russa (1830—1917). iVIilano 1996. One of the most important cradles of the concept of modern Pan-Turanism was the Kingdom of Hungary, where it was popularized by-literates like Eandor Szekely de Aranyosrakos und Mihaly Voro smart y. One should not overlook at roughly at the same time, the idea of a Turanian empire was propagated amongst the Ottoman Turks by Armin Vambery (Hermann Wamberger, 1832-1913), a Hungarian Professor, philologist and traveler who worked an as advisor to the Ottoman Sultan between 1857-1863, who was also doing intelligence work for Lord Palmerston of the British Foreign office. Vambery's thesis was based on the observation that AS much of Central Asia used Turkic languages as their main vernacular (except Persian speaking Tajikistan), this then necessitated the formation of "Turan", which he saw as a political entity stretching from the Altai Mountains in Eastern Asia to the Bosphorus. It has been speculated that Vambery's mission was to create an anti-Slavic racialist movement among the Turks that would divert the Russians from the "Great Game" which they were involved in against Britain in Persia and Central Asia. See: H.B. Paksoy: "'Basmachi': Turkestan National Liberation Movement 1916-1930s." Modern Encyclopedia ofReligions in Russia and the Soviet Union, vol.4. Gulf Breeze, Fla. 1991; Geoffrey Miller: British Policy towards the Ottoman Empire ami the Origins of the Dardanelles Campaign. Hull 1997; Serge A. Zenkovsky: Pan-Turkism and Islam in Russia. Cambridge, Mass. 1960; Michael de Fernandy: "Die Mythologie der Ungarn", WSrterbuch der Mytlielogie. Edited by H.W. Haussig. 1/2, Stuttgart 1973, pp. 209-260, here p. 231sq.
41 Quoted by Emanuel Sarkisyanz: Rutland und der Messianismus des Orients. Tubingen 1955, p. 208sq.
42 See David Schimmelpenninck van der Oye: Toward the Rising Sun: Russian Ideologies of Empire and the Path to War With Japan. DeKalb, 111. 2001, pp. 42-60; Laruelle 2005, pp. 15S-168; Johnson 199S, pp. 125-137.
43 Esper Uhtomskij: Travels in the East of Nicholas H Emperor of Russia when Czarewitck 1890-91. Westminster 1896, vol. II, p. 35.
44 Esper Uhtomskij: K sobytijafn u Kitae. Ob otnosenijah Rossii k Vostoku. S-Peterburg 1900, pp. 44-45 and 48 and 79; quoted by Sarkisyanz 1955, pp. 220-222.
45 G.A. Combe: A Tibetan on Tibet. Being the Travels and Observations of Mr. Paul Sherap (Dorje Zodbo) ofTachienlu. London 1926, pp. 41-42. As an introduction to the Shambhala myths see Edwin Bern-baum: The Way to Shambhala. Garden City, NY. 1980. As seen front an Agni Yoga perspective: N.E. Kovaleva: Sambala - eto ne mif. Moskva 2002.
46 Souvenirs d'un voyage dans la Tartarie, te Tfiibet, et la Chine pendant les annees 1S44-1S46. 2nd ed-Paris 1853, vol. II, pp. 278-280.
47 As early as 1848, the first Russian educated Buryat Dordji Banzarov formulated — under the immediate impression of the revolutions in France, Germany, and Austria - a Mongol if not Lamaist view of the revolutionary crisis into the following words: "The inhabitants of the Occident now have a period of turmoil- They have expelled their lords and khans and have become hostile to one another- It seems such also were the times in which Kesar was born into this world- Judging by the character of the present epoch, will not Kesar appear again? Then we will have the possibility to be among his thirty-three companions." D. Banzarov's letter to Bobrovnikov, dated 12 April 1848. D. Banzarov: Cernaja Vera i drugija stat'i. S.-Peterburg 1891, p. 111. Although distinct from the Shambhala idea in literary origin, the expectations about the rebirth of Kesar (Gesar), the famous hero of Tibetan and Mongolian epics, do seem to converge with those about the Last King of Shambhala in the messianic and millennial expectations common to both of them. Titus, the hero king Kesar is expected to be reborn in Northern Shambhala- See Emanuel Sarkisyanz: "Communism and Lamaist Utopianism in Central Asia", The Review of Politics, 20:4 (1958), pp. 623-633, here p. 626-27.
48 Sarkisyanz 1958, pp. 623-62S.
49 In the words of the offical Ivan Balasev in 1902; Schimmelpenninck van der Oye 2001, p. 198. See as well Dany Savelli: "Penser le bouddhisme et la Russie", Slavics Occitania 21 (200S), pp. 9-88; Marlene Laruelle: "La place du bouddhisme dans les discours nationalistes russes du XIX* siecle", Slavica Oc-dtania 21 (2005), pp. 22S-242.
50 Boris S. Gusev: PetrBadmaev:Krestnikimperatora, celitel', diplomat. Moskva 2000. Petr A. Badmaev: Za kulisami carixma. Vospominanija. Memuaryr Moskva, Minsk 2001; Tat'jana I. Grekova: Tihetskaja wedicitfa vRossii, Istorija vsud'bak uiicak. S.-Peterburg 1998, pp. 22-167; Tat'janaGrekova: "Petr Bad-ma ev (1851-1920), « medecin tibetain » convert! a 1'orthodoxie. (Reflexions d'un biographe)", Slavica Occitania 21 (2005), pp. 187-200. Concerning the occult allegations see Alexandre de Danann: Les secrets de la. Tara Blanche, Lettres d'un Lama occidental a Jean Reyor. Milano 2003, pp. 14-20; Louis de Ma 1st re: Lenigme Rene Guenon et les « Superieurs Inconnus ». Contribution a letude de Ikistoire mondiale « souterraine », Milano 2004, pp. 568sq.
51 "The idea of a Pan-Buddhist state even inspired Baron von Lingern-Sternberg's secret offers to the Dalai Lama in 1921-22. Leonid A. Juzefovic: Samoderzecpustyni Fenomen sud'by b&rona R,F, Un-ger-Sternbersa. Moskva 1993, p. 193; Andreev 2003, p. 153. Ungern-Sternberg was declared to be a Af akakala i nc a rnati on by t he 13t h Dal ai L a ma; Mak aka la (Sa n skrit mak a "great" a nd kdla "ti me") is a Dliarmapala ("protector of dharma").
52 See Joscelyn Godwin: Arktos: Tlie Polar My tk in Science, Symbolism, and Nazi Survival, Kempton, 111. 1996, pp. 81-33.
53 He wrote to his friend John Foster on 20 March 1870: "I did not mean Vril for mesmerism, but for electricity developed into uses as yet only dimly guessed, and including whatever there may be genuine in mesmerism, which I hold to be a mere branch current of the one great fluid pervading all nature." Earl of Lytton: The Life of Edward Bitiwer, First Lord Lytton, London 1913, vol. II, p. 466j see also C Nelson Stewart: Rulwer Lytton as Occultist. Montana 1997; Nicholas Goodrick-Clarke: "The Esoteric Uses Of Electricity: Theologies Of Electricity From Swabian Pietism To Ariosophy", Aries, vol. 4, no. 1 (2004), pp. 69-90, here pp. 76sq. Like the Treatise on Cosmic Fire of Alice Bailey and Djhwal Khul, Elena Roerich's and Morya's books on "Agni Yoga" are devoted to explaining, with more elaboration than clarity, what the Agni or Fire of Shambhala is, and how it will function in the New Era: it is the "great eternal energy this fine imponderable matter which is scattered everywhere and which is within our use at any moment." Nicholas Roerich: Skambnala. New York 1930, p. 28. As J. Godwin remarked, "this could be a definition of Bulwer Lytton's Vril force" (Godwin 1996, p. 101). In the 1940s, Roerich announced, 'energies of cosmic fire will approach the earth and create many new conditions of life." Nicholas Roerich: 77;e Heart of Asia. New York 1930, p. 163.
54 Robert Mathiesen: "Use if n seen Worlds of Emma Hardiwge Britten: Some Chapters in the History of Western Occultism. Fullerton, Cal. 2001 (Tlieosophical History Occasional Papers IX); Godwin 1994, pp. 205-225.
55 Ghost Land: or: Researches into the mysteries of occultism. Illustrated in a series of autobiographical sketches. Edited by Emma Hardinge Britten. Boston 1876, here quoted after the edit ion Chic ago 1905, pp. 256-271.
56 John D. Rose: "Salisbury — Lytton: The Controversy over Russia's Threat to India, 1876-1878", IlieNew Review. A Journal of East European History 13:1-2 (1973), pp. 3-16.
57 In 1877 he married in England Marie de Riznitch, Comtesse de Keller (1827-1895), a Polish noble woman from Odessa and a good friend of the Danish queen Louise- The couple was always well received at the Copenhagen court. A daughter of Louise was married to the Prince of Wales and later King Edward VII, another daugther to tsar Alexander III. These high-placed connections should prove very efficient for Saint-Yves to promote the concepts of Synarchy. They also contributed to the forging of the Franco-Russian entente in 1894 which gave Russia "the power to unleash a major European war whenever this might suit Russian purposes". George F. Kennan: The Fateful Alliance: France, Russia, and the Coming of the First World War. New York 1984, p. 252. Kennan contributed another thorough study: The Decline of Bismarck's European Order: Franco-Russians Relations, 1&75-1890. 2nd ed. Princeton, NJ. 1980.
58 Jean Saunier: Saint-Yves dAlveydre ou tine synarchie sans enigtne. Paris 1981; Jean Saunier: La Synarchie. Paris 1971; Jacques Weiss: La Synarchie: lautorite face au pouvoir depuis la prehistoire jusqua la prochaine paix selon Saint-Yves d'Alveydre. Paris 1967; Geoffroy de Charnay: Synarchie. Paris 1946, Yves-Fred Boisset: A (a rencontre de Saint-Yves dAlveydre et de son ce.uvre. Tome I: La syn archie. Rou-vray 1996; Olivier Dard: La Synarchie, on, Le myths du complot permanent. Paris 1999.
59 Joscelyn Godw in: "Sa int-Yve s d Alveydre and the Agarthian Connection", The Hern-i e. tic Jo u rna I, no. 32 (1986), pp. 24-34; no. 33 (1986), pp. 31-38; Joscelyn Godwin: "La genese del'Archeometre- Documents inedits de Saint-Yves d'Alveydre", ^initiation, no. 2-3,1988, pp. 61-71.
60 Once more it was Aleksandr Dugin with his close contacts to the French Nouvelle Droite and to the followers of occult traditionalism as taught byGuenon orthe Martinists, who began to spread in 1993the rumour that among the military intelligence GRU (Glavnoje Razvedyvatel'noje Upravlenije) existed a
61 A. Saint-Yves d'Alveydre: Mission de I'lnde en Europe, Mission de I'Europe en Asie. Paris 1886 [edition withdrawn], Paris 1910, Reprint Nice 1995- While it has been speculated that there was a likely Afghan background to Haji Sharif a Sikh connection cannot be excluded, especially because during the year 1886, the leader of an anti-British insurrection attempt in the Punjab, Maharajah Dalip Singh, was waiting (in vain) in Paris for an agreement of a French-Russian entente against the Brits. Mikhail Kat-kov, HPB's publisher in Russia, after having been involved earlier with Russian plans for British India during the Penjeh crisis, finally became personally involved with Dalip Singh- Ln Paris, the Maharajah attracted the attention of Juliette Adam and Elie deCyon (II'ja F. Cion) who would later associate with Saint-Yves' heir in political occultism. Pap us. Meyer/Brysac 1999, pp. 248-260; Michael Alexander, Sushila An and: Queen Victoria's Maharajah Duleep Singh, 1333-93, London 1980. The occult aspects are treated by Johnson 1994.
62 Marie-Sophie Andre: Papus: Biographie: la Belle Epoque de loccultisme, Paris 1995; Philippe Encausse: Sciences occultes, ou, 25 annees d'occultisme occidental: Papus, sa vie, son ce.uvre. Paris 1949
63 Barlet, also a member of the Hermetic Brotherhood of Luxor and "cornerstone of all the [occult] groups" (Emmanuel Ltilande) showed a particularity strong interest in sociological questions- "The revolutions which have so deeply modified Europe over the last century and those which seem to threaten her even more give a special importance to the art of governing people." Barlet 1900, p. 5. "It was understood, at first, that Martinism's sole purpose was to prepare its members tor entry into an Order that could confer an authentic initiation [.„] this was none other than the H.B. of L., of which Barlet had become the official representative for France/' Rene Guenon: "F.-Ch. Barlet et les societes initiatiques", Le Voile d'his 30/64 (April 1925), pp. 217-221, here p. 220. See as well Jean-Pierre Laurant: L'Esoterisme cnretien en France au XIX£ siecle, Lausanne 1992, p. 135.
64 Chaboseau was conservateur adjoint at the library of the Musee Guimet in Paris where he promoted Buddhist studies; with Chaboseau's support, Agvan Dorjiev could celebrate on 27 June 1898 a ritual in the Museum. Later, during World War I, Chaboseau became special secretary to Aristide Briand and was sent on diplomatic missions to the Balkans, because "most of the Balkan princes [,.] were in 1914 Mar tin 1st s" (Victor-Emile Michelet: Les Compactions de I'kieropkanie, Souvenir du mouvement hermetiste a la fin du XIX* siecle, [Paris 1937.] Reprint Nice 1977, p. 102).
65 Papus said in an esoteric lecture in 1908: "I shall remind you that in 1848, we have entered the period of English domination. This will end at the moment when the cannon shot has been given - so they say in the Western esoteric circles — which means that Papistry will be destroyed by England, and she herself will be defeated by Germany allied to Russia and perhaps even to France- Then there will be the Prussian domination, but later, Russia will rule over the world. In this last period, France will enter another very brilliant cycle as harbinger of civilization of other nations, thanks to her alliance with the other countries of Latin tongue." Encausse 1949, p. 200.
66 Juliette Adam in 1897 in Le Matin, quoted by Andre; Beau fi Is 1995, p. 174.
67 The occultist Gary de Lacroze, A former classmate of Papus at the College Rollin, remarked how quickly Martinism spread among the Russian aristocracy and the mtelligeyicija and how it showed the same effects as the earlier Martinism at the eve of the French Revolution- He thought therefore that among the circles of Russian Martinists "the doctrine tind the plan of the Russian Revolution will be definecT-During his last meeting with Papus shortly before the latter's death in 1916, Papus said to Lacroze: Ma rti n ism " de vel ops and enter s the level of p olit ic al real i s at ion s- I ent r uste d t he L o dge s with a s o c ial program that knows a lot of success: the obligatory civil service". Lacroze added: "Hiis is the germ of Sovietism." Encausse 1949, p. 96sq.
68 First of all Grand Dukes Petr Nikolaevic and Nikola] Nikolaevic (Commander in Chief of the Russian army during the first year of the World War I) who were married to princesses Milica (1866—1951) and Anastasija, both daughters of the Montenegrin king Nikola Petrovie-Njegos. All were Martinists. The women from Crna Gora (nicknamed ''the black peril" sisters-in-law as well of Serbian king Petar Karactorctevic and Italian king Vittorio Emmanuelle 111) exercised a considerable influence at the court. They introduced the tsar to the French healer M ait re Philippe (whom Papus considered as one of his teachers), arranged Papus' travels to Russia and spoke repeatedly with great enthusiasm about the corning war in the presence of French diplomats like ambassador Paleologue and military attache General de Laguiche. See the correspondence by Lagin'che, Ministers de Defense, Service Historique (Vineennes), Carton 7N 1478; Dominic C.B. Lieven: Russia and tke Origins of the. First World War. London, New York 1983, p. 72j Maurice Paleologue: La Russiedes Tsars pewdant lagrande guerre. Paris 1922, vol. 1, 22 July 1914; Jurij M. Danilov: Veliki} knjaz'Nikola; Nikolaevic. Pariz 1930; Serge Caillet: Monsieur Philippe, IA mi de Dieu. Paris 2000, pp. 84-100; Philippe Encausse: Le Mattre Philippe, de Lyon. Iliaumaturge ethomwie de Dieu, ses prodiges, ses guerisons, ses en$eignements, Paris 1990, pp. 67-104..
69 In the words of Juliette Adam and Edmond Drumont; see Henri Roll in: L'Apocalypse de noire temps: Les dessous de la propagande allemande dapres des documents inedits. [1st ed. 1939], Paris 1991, p. 343. The associates of Papus were in general very hostile towards HPB as well- See Joscelyn Godwin: Jiie Beginnings of Tlseosophy in France. London 1989. To make things worse, Sergej Witte was a first cousin of Elena Petrovna Blavatskaja.
70 A Polish engineer, writer, journalist and traveller who got involved in the counter-revolutionary Russian government led by Supreme Governor Admiral Aleksandr Kolcak. Ossendowski also participated in the forging of the so-called Sissow-Docuwients (George F. Ken nan: HfThe Sisson Documents", The Journal of Modern History, Vol. 28, No. 2 (June 1956), pp. 130-154). After Kolcak's defeat in 1920, Os sendowski joined a group of Poles and White Russians trying to escape from communist-controiled Siberia to Burma through Mongolia, China and Tibet, but stopped in Mongolia and joined the army of baron Roman von Ungern-Sternberg as a commanding officer of one of the self-defence troops. He also briefly became von Ungern-Sternberg's political advisor and chief of intelligence- In late 1520 he was sent with a diplomatic mission to Japan and then USA, never to return to Mongolia. After his ar rival to New York, Ossendowski started to work for the Polish diplomatical service and possibly as a spy. At the same time, in 1922 he published his first English language book: Beasts, Men and Gods. Lt is also very likely that he worked as an agent for Japan. Witold Michatowski: Tajemnica Qssendowskiego, Warszawa 1990; Richard B. Spence: Trust No One: The Secret World of Sidney Reilly. Los Angeles 2002, p. 48.
71 Ferdynand Ossendowski: Beasts, Men and Gods. New York 1922- Marco Pallis: "Le Roi du monde et le problerne des sources d'Ossendowski", Rene Guenon (Les Dossiers H). Edited by Pierre-Marie Sigaud-Lausanne 1985, pp. 145-156.
72 Rene Gue non: L e Roi du Mo nde. Pa ris 1927, new edit io n 19 SB. The rtXi ng of t he Worl d" is a pr ie s t- king who is residing in the spiritual centre of the world, designated symbolically by the "Pole". The whole world rotates around this "Pole"., and this movement is represented by the "sign of the Pole", i.e. the Swastika. Cf. Guenon 1958, pp.lS-19.
73 Paul Chacornac: La Vie simple de Rene Guenon. Paris 1958, p. 53.
74 Concerning the Teshu Maru see: De Danann 2004.
75 Jean Reyor: Quelques souvenirs sur Rene Guenon et les « Etudes Traditionnelles ». Document confi-dentiei inedit. <
http://cretrg.free.fr/Hpl3j5n6/DCI.pdf>; Victor Trimondi, Victoria Tritnondi: Hitler, Buddha, Krishna: eine unheilige Allianz vom Dritten Reich bis neute. Wien 2002, pp. 277-288. Marques-Riviere would soon after write a book in which he postulated a Western origin of the King of the World (his sign is the Swastika] in his hidden realm in the East, from which he sends an envoy once a year to instruct the Dalai Lama. Jean Marques-Riviere:^ I'ombre des monasteres thibetains. Paris 1956 (I"red.l929),pp. 145 143.
76 Pierre Geyraud: Les societes secretes de Paris. Parmi les sectes et les rites. Paris 1939, pp. 56-67; Gerard Galtier: La Maconnerie egyptienne, Rose Croix et neo-chevalerie. Monaco 1989, pp. 306-325.
77 Who were also for a certain period of time members of the Polaires and frequented the Martinist Order. Galtier 1989, pp. 313-315; Dard 1993, pp. 65-78.
78 Zam Bhotiva: Asia mysteriosa. L'Oracle de Force As trale com me moyen de communication avec « Les Petites Lumieres d'Orient», Paris 1929; Reprint: A s ia mysteriosa etle mystere des polai res. Combronde 1995.
79 Bundesarchiv Koblenz NS 19, 3974, 48sq.; Franz We gene r: Heiarich Himmler: Deutscker Spiritismus, franzosischer Qkkitltismus und der Reichsftihrer SS, Gladbeck 2004, pp. 106-107.
80 According to this version, which is vehemently denied by the followers of the MCR (see S.V. Sko-rodumov, I.M. Sebeleva: "Nazad v buduscee (Vosvrascenie v 1937 god a?): Otkrytoe pis'mo", Gazeta Sodruzestvo, no. 11, July—October 2003, <
http://www.roerichs-com/'Sodr/Nll/G-l-htm>), N.X. Roerich - in the footsteps of his father Konstantin - joined the Martin 1st lodge of Grigorij O. Mebus under the mystical name Fuyama a tew years before the war and received his intitiation from the "Sovereign Delegate" of the Russian Martin 1st Order Czestaw Czynski (mystical name "Punar Bhava"), who was appointed in 1913 by Pap us as "Legat de 1'Eglise Gnostique Universelle en Russie" (in 1910, he became also X°O-T-O. [Ordo Templi Orientis] member for the Slavonic territories). Zapiskapo 1-mu otdelemju Osobogo otdelaDepartamentapoticii «ob Qrdene martinistav* otOL 1911g, quotedbyO-A- Platonov: «Ternovyj venec Rossiin. Tajnaja istorija masonstva, 1731-2000, Moskva 2000, pp. 707-708). See also Siskin 2000, pp. 18-23; "Jubilee edition" of the Qriflamme, Bad Schmiedeberg, 1 June 1912, p. 14. For a survey of the Russian Martinist Order see And re j I- Serkov: Istorija russkogo wasoHstva 134S-194S. Sankt-Peterburg 1997, pp. 67-90j Viktor S. Brace v: Cekisty protiv okkul'tistov (Okkui'tno-misticeskoe podpoie v SSSR), Moskva 2004, pp. 41-61, 89-12(5.
81 Elena Roerich nevertheless found no good words for Saint-Yves in her letters: "St. YvesdAlveydrewasa psychic and a medium; and toward the end of his life, he fell under the sway of his astral instructors to such an extent that his books are perhaps even more erroneous than the books of some other authors of occ ult n o vel s. Of c our s e, hi s Aga rtha and t he Sup re me Pont iff a re h is pe c ul ia r refr action of the g reat Shambhala and its Lord. It is amusing to see how he mixed existing exoteric legends with the astral accumulations and instructions received by him from astral impersonators." Elena Roerich to E.A. Zil'bersdorf, 5 September 1935. E.I. Rerih: Pis'ma. Tom III(193Sg,), Moskva 2001, letter 174.
82 Aleksandr I. Andreev: "Iz istorii Peterburgskogo buddijskogo hrama", Minuvsee. htoriceskij al'manaii, 9 (1992), pp. 3SO-408, here p. 387; Aleksandr Andreev: "La Mai son du Bouddha dans le Nord de la Rus-sie (Histoire du temple bouddhique de Saint-Petersbourg)", Slavica Qccitama 21 (2005), pp. 153-178; Aleksandr I. Andreev: Khram Buddy v Severnoj stoiice. Sankt-Peterburg 2004.
83 One of the oldest surviving regular Martinist Orders which has had a continual existence since its founding in 1918 by Victor Blanchard (Sar Ye sir).
84 Conceived to be a rival order to Blanchard's OMS, the Traditional Martinist Order was established in 1931, with Victor-Emile Michelet as Grand Master and Chaboseau as deputy Grand Master- Though he had received his inartinist initiations in the OMS, AMORC Imp e rat or Ralph Maxwell Lewis was asked by the OMT in 1939 to import martinism to the U.S-A. and he was given the necessary charters and other documents.
85 There is a membership certificate inducting Nicholas Roerich into AMORC's OMCE (Order Militia Cruc if era Evangel icaj originally created by AMORC and the British Martinist Order) dated 18 November 1929. Lt is signed by H. Spencer Lewis and counter-signed by Ralph Lewis, but it was left unsigned by Roerich. Gary Stewart - the former Imperator and President of the Board of AMORC from 1987 to 1990, founder of the Confraternity of the Rose Cross (CR+C) in 1996, Knight Commander of the OMCE and the Sovereign Grand Master of the British Martinist Order — stated: "Roerich was never a member of AMORC- However, he was closely associated with both H- Spencer Lewis and Ralph Lewis over a span of about 25 years in that there was considerable correspondance between them. The earliest correspondance I can find from Roerich to HSL is dated May 10, 1922 and refers to the sending of an article entitled 'Rigor Mortis' meant for publication in the AMORC magazine of that time. Over the ye a rs he s ent a nu mber o f art icle s, some o f whic h, qu it e s adly, were highly ed it ed by AMORC t o ma ke it appear he was a member as well as to change some of the content. About half of the articles submitted by Roerich were published. Roerich also sent a number of items to the AMORC museum most of which were of a Tibetan nature. One was a coral ring. In turn, AMORC was, if not the first one of the first, organizations in the United States to fly Roerich's Banner of Peace/' Gary Stewart, post ing on the Google Groups Rosicrucian list, 25 August 2006, <ht tp ://group s- b et a. go ogle, c om/group/rosicrucia n /msg/47f 68 b 5e f4727246?hl=de &>.
86 Christian Rebisse: Histoire du rosicrucianisme <
http://www.rose-croix.org/histoire/histoirel9.htm>. See also Christian Rebisse: ''Rosicrucian History from Its Origins to the Present, part XYIir, Rosicrucian Digest, vol. 84, no. 1 (2006), pp. 25-26. The US citizen Joseph J. Weed, who affiliated with AMORC in 1932 and eventually was appointed as Grand Councilor with responsibility for the North Atlantic States, continued his study in the teachings of Agni Yoga and the Arcane School, was a Trustee of the Nicholas Roerich Museum, and became a Director of the Agni Yoga Society. He was not the only AMORC member in NYC who was at one time also active in Agni Yoga.
87 "I am happy to say that on Monday, March 20th, the day of our New Year anniversary, L received a personal registered letter front our great Brother who is the international representative of the Great White Brotherhood- L refer to Nicholas Roerich. His letter came from the monastery in the Himalayas where he spends a part of each year in personal contact with the highest representatives of the Great White Brotherhood- From this sacred place came his message to us for the New Year, and with it a special article of inspiration and helpfulness to be published in the next issue of our Rosicrucian Digest-In his personal letter he states that he would warn all of us to be watchful at this very critical period of transition from the old cycle to the new, and from the old race of thinking men and women to the newer race of evolving beings, and to watch out for the last and most desperate forces of evil to try to destroy or prevent the activities of goodness and truth." The Rosicrucian Forum, April 1933, Vol. Ill, No. S, p. 130.
88 Kirill V. Cistov, Vera Sokolova: Russkie narodnye social'no-utopiceskie legendy XVII-XIX vv. Moskva 19&7.
89 McCannon 2002, pp. 172-176.
90 Barcenko — writer, scientist and occultist — believed in the existence of a highly advanced culture in prehistoric times which he identified both with the realm of Shambhala and the underground civilization o f Agar tt li i, gove re ned a c c ordi ng to Synarchy — a form of c omnum i sm, as de s c rib e d by Sa int-Yve s-Secret brotherhoods in the remote areas of Inner Asia would keep its secrets- Barcenko called for a "scientific and propagandist expedition" to Mongolia and Tibet, in search of the "Red Shambhala". Andreev 2003, p. 108-109: Andreev 2004.
91 Protocol of Barcenko interrogation, 10 June 1937; Siskin 2000, pp. 368-369; Andreev 2004, pp. 166-167. That such a "working community" was actually possible, in spite of the deep aversion within the Kalacakra Tantra tradition against Muslims, is for example confirmed by the existence of the Sufi Tariqah Yasawiya in the Ferghana Valley and Kafiristan. Its members were always looked upon in a suspicious way by other more orthodox Sufi communities because of their close ties with Tibet and China. According to John G. Bennett, the Yasawis taught Gurdjieft' a lot about sacral music and dance-John G. Bennett: Gurdjieffi Making a New Worldr London 1973, chap. 4; see also De Danann 2003, pp. 174-177.
92 Statement by A A. Kondiajn, June 1937, Arhiv UFSB SPb. and Lenoblast', D P-26492, 1.18: quoted by Andreev 2004: 16S.
93 Protocol of Barcenko interrogation, 10 June 1937, Arhiv FSB, delo A.V. Barcenko; Siskin 2000, pp. 368-369; Andreev 2004, pp. 166-167.
94 Andrew 2003, pp. 159-160.
95 Andreev 2O03, p. 315. See Dnevnik, 13 April 1926, t. 22, 21.05.1925-12.08.1926: "The ray showed how the Tashi Lama becomes the chief of the buddhists without the Dalai Lama".
96 Fabienne Jagou: Le 9e Panchen Lama (1883—1937). En Jen des relations sino-tibetaines. Paris 2004, pp. 137-210: Parshotam Mehra: Tibetan Polity 1904-37: The Conflict Between the 13th Dalai Lama and the 9th Panchen. A Case Study. Wiesbaden 1976; Melvyn C. Goldstein: A History of Modern Tibet, 1913-1951: The Demise of the Lamaist State. Berkeley, Cai. 1989, pp. 2 52-264.
97 Snelling 1997, pp. 205-206; Andreev 2003, pp. 160-161.
98 Snellingl997,pp. 205.
99 "Sostojanie antireligioznoj rabotyna dannom etape", Pod znamenem Marksizftia, Nov./Dec. 1931, pp. 193-195; cited by Manuel Sarkisyanz: "Milleniarism in the Soviet Revolution", Filosofskij vek. Al'manah. Vyp. 13. Rossijskaja utopija epohi Prosvescenija i tradicii mirovogo utopizma. Edited by T.V. Artem'eva, M.I. Mikesin. Sankt-Peterburg 2000, pp. 307-319, here p. 315.
100 A. Roscin: Kto takie sektanty. Moskva 1930, quoted by P. Zarin: Poiiticeskaja maskirovka religioznyk organizacij. Moskva 1934, pp. 84f.
101 Zarin 1934, pp. 27, 84f. See also Agursky 1988.
102 The French engeneer and occultist Jean Calmels (d. 1961), former Martinist Superieur IHCOHHU, who got initiated into esoteric lamaism by the Buryat physician \Vlodzimierz N. Badmajeff (Vladimir N. Badmaev 1884—1961, a nephew of Petr Badmaev) in Warsaw between the wars, thought that the region between Ferghana, Kashmir and Nepal served, simlilar to the People's Republic of Tannu Tuva with its capital Kyzyl, as a corridor of interaction between Muslim and Lamaist spirituality, even if there were violent confrontations in the outer world, which had no great importance for the deeper occult exchange. Letter from Jean Camels to Jean Reyor (Marcel Clavelle), 25 June 1943, De Danann 2003, pp. 116-117.
103 "The men who inspired the initiating French revolution; the great conqueror, Napoleon; Bismarck, the creator of a nation; Mussolini, the regenerator of his people; Hitler who lifted a distressed people upon his shoulders; Lenin, the idealist, Stalin and Franco are all expressions of the Sham ball a force and of certain little understood energies. These have wrought significant changes in their day and generation and altered the face of Europe, incidentally affecting Asia and conditioning attitudes and policies in America." Alice Bailey, Djwhal Khul: The Externalization of the Hierarchy. Section II: The General World Picture [1938-39]. New York 2001, p. 133. It seems that Alice Bailey initially tried to win the Roerichs for a possible cooperation [Fosdik 1998, 25 November 1929,p. 537), but Elena Roerich would always warn her followers not to get involved with Bailey and her Arcane School, established in 1923: "A cooperation of Arcane School with Agni-Yoga Society is absolutely impossible." (11 July 1952). "The Teacher Djwhal Khul has nothing in common with Tibetan impostures of Madame A Bailey" (Letter to E.P. Lnghe, 4 March 1953). "ladviseyou, my dear one, not to read books by Alice Bailey-At the end of her life she manifested herself as a follower of Lucifer. At the beginning she didn't feel embarrassed to express herself as a student of one Sikkim resident, somebody named Laden-La, who was in the service of the local government- We knew him. She called referred to him as her teacher and even tried to link him with great Figures of the White Brotherhood" (Letter to H.P. Inge, 10 October 1954). See Phillip Lindsay: Alice A. Bailey, H.P. Blavatsky and Helena Roerich: Cleavages Between the Followers oflliree Traditions: The Theosophical Society, Tiie Arcane School, JiieAgni Yoga Society, 2004, <
http://www. esotericastrologer.org/EA%20Essays/AABHPBHR.htmx
104 Dnevnik, 1.1, 24.03.1920-31.05.1921.
105 Dnevnik, 1.1, 24.03.1920-31.05.1921.
106 Elena I. Eerih: Letters (17 December 1935) p. 95.
107 Dnevnik, tedrad' A - Knigi i ustavi, 04-05.1921.
108 Dnevnik, tedrad' A - Knigi i ustavi, 04-05.1921.
109 Dnevnik, 29 May 1925, t. 22: 21.05.1925-12.08.1926.
110 Dnevnik 28 June 1925, t. 22: 21.05.1925-12.08.1926.
111 Dnevnik, 28 June 1925, t. 22: 21.05.1925-12.08.1926.
112 Dnevnik, 12 December 1925, t. 22: 21.05.1925-12.08.1926.
113 Dnevn it, 17 J a nuary 1926, t. 22: 21.05.1925-12.0 8.1926. Fitt ingly, the Centr a I Committee used du ring the same period rhetorical elements from the epistles of St. Paul by declaring: "Lenin is alive in the soul of each individual Party member." the, "Every member of our Party is a particle of Lenin. Our entire Communist community is a collective embodiment of Lenin". Benno Ennker.DieAnfangedes Leninkutts in derSowjetunioH. Koln 1997, p. 90.
114 In the 1936 edition published in Riga, which is the one commonly in print today, all references to Lenin are deleted or missing altogether.
115 See the apologetic essays of the Roerich followers Ju. M. Kljucnikov: Put' k obscine: Agni logs o Lenine, revoljucii, sud'bah Rossii i Mirovoj Obscine. Novosibirsk 1991; Valentin M. Sidorov: Re fin i Lenin. 2nd ed. Voronez 199S.
116 Obsans. Urga 1937, part II, XII-2.
117 "Marx and Lenin carefully sensed the achievements of the Sign. The communist has to be open to all new possibilities." Qbscina, p. II, XI1-12. "I already said that our representatives visited Marx in London and Lenin in Switzerland- Evidently the word Shambhala was uttered- At different times, but in the same way both leaders asked: 'Which [are] the signs of the time of Shambhala?' It was answered: "The Era of Truth and of Wo rid-Community.' Both leaders said the same: 'May Shambhala dawn as soon as possible.' With the words of the leaders we measure the heirs- We can't include in Marxism and Leninism the narrowness of ignorance- If the ignorant would dare to call himself Marxist or Leninist, tell him harshly the evident representation oft he foundations ofCom munity." Obs ci na, p. 111, 11-26.
118 Obsaaa, p. Ill, 1-12.
119 Krestinskij to Cicerin, 31 March 1925, Arhiv Vnesnej Politiki Rossijskoj Federacii, f.04, op.13, p.87, d.50117,114; Andreev 2003, p. 296.
120 He arrived at about the same time as the Tibetan delegation, from which the future Polaires-member Jean-Claude Riviere allegedly received his initiation.
121 Timothy O'Connor: The Engineer of Revolution: L.B. Krasifi and the Bolsheviks, 1870—1926- Boulder, Col. 1992; Michael Glenny: "Leonid Krasin: The Years before 1917. An Outline", Soviet Studies, Vol. 22, No. 2 (Oct., 1970), pp. 192-221
122 Spence 2002, p. 84.
123 Osobyj Arkhiv (OA), f.92, op.5, d.15,1.38; O.A. Platonov: htoriceskij slovar'rossiiskih masonov XXVII-XX vekov. Moskva 1996, p. 65.
124 Aleksandr 1. Andreev: Soviet Russia and Tibet The Debacle of Secret Diplomacy, 1918-1930s. Leiden, Boston 2003, p. 296; Vladimir A. Rosov: Nikola] Rerich: Vestnik Zvenigoroda. Ekspedicii N.K. Rericha po okrainam pustyni Gobi- Kn. 1: Velikij plan. Sankt-Peterburg 2002, p.
125 Nina Tumarkiti: Lenin Lives.' Tne Lenin Cult if: .Soiiet Russia. Cambridge, MA.-London, 2nd ed. 1997.
126 Ennker 1997, p. 234; Michael Hagemeister: Nikola; Fedorov. Studien 7,u Lsben, Werk u»d Wirkung. Munchen 1989, p. 285. Olga V- Velikanova: Obraz Lenina v massovom vospryatii sovetskih ijudej po arhivnym ftjateriatam. Lewiston, NY 2001; Olga V. Velikanova: Making of an Idol. On Uses of Lenin. Gottingen 1996- According to Konstantin Mel'nikov, the architect who designed Lenin's sarcophagus, "the general idea" of permanently preserving and displaying Lenin's body originated with L.B. Krasin. (Turn ark in 1997, p. 181.) Krasin wrote in kvestija one week after the funerals that the world significance of Lenin's grave would surpass Mecca and Jerusalem- He suggested that as an inscription on the mausoleum there should be simply LENIN- It was Krasin's idea as well to use the mausoleum as a speaker's tribunal. (Tumarkin 1997, pp. 191, 193.)
127 Mihail Ol'minskij: "Kriticeskie stat'i i zametki", Proletarskaja revoljucija, 1931/1, p. 149sq.; quoted by Hagemeister 1989, p. 285.
128 Andreev 2003, p. 297.
129 Dnevnik, 21 April 1926, t. 22: 21.05.1925-12.08.1926.
130 Rosov 2002, p. 180.
131 Dnevnik, 18 March 1926, t. 22: 21.05.1925-12.08.1926: Rosov 2002, p. 148. Andreev 2003, p. 298.
132 For details see Rosov 2004.
133 Robert C. Wi 11 iam s: Russia n A rt a nd A m eri ca n Mon ey: 190 0-1940. Ca mbridge, Ma s s. 19 80.
134 Graham White, John Maze: Henry A. Wallace: His Search for a New World Order. Chapel Hill, N.C. 1995; John C. Culver, John Hyde: American Dreamer: The Life and Times of Henry A. Wallace. New-York 2000.
135 Williams 1980, p. 111. This is also the point of view of the Franklin D. Roosevelt American Heritage Center Museum: "Nicholas Roerich was also influential in FDR's administration, and was the pivotal force behind placing the Great Seal of the United States on the dollar bill." <
http://www.fdrheritage. org;'fdr_museum_ preview.htmx Wallace later used to point out the Masonic background of his idea: "In 1934 when Lwas Sec. of Agriculture 1 was waiting in the outer office of Secretary [of State Cordell] Hull and as 1 waited I amused myself by picking up a State Department publication which was on a stand there entitled, 'The History of the Seal of the United States.' Turning to page S3 I noted the colored reproduction of the reverse side of the Seal- The Latin phrase .Vov«i Ordo Seclorum impressed me as meaning the New Deal of the Ages. Therefore I took the publication to President Roosevelt and suggested a coinbeput outwiththe obverseand reversesides oftheSeal. Roosevelt as he lookedatthe colored reproduction of the Seal was first struck with the representation of the All Seeing Eye,' a Masonic representation of The Great Architect of the Universe- Next he was impressed with the idea that the foundation for the new order of the ages had been laid in 177S but that it would be completed only under the eye of the Great Architect- Roosevelt like myself was a 32nd degree Mason. He suggested that the Seal be put on the dollar bill rather than a coin and took the matter up with the Secretary of the Treasury- When the first draft came back from the Treasury the obverse side was on the left of the bill as is heraldic practice. Roosevelt insisted that the order be reversed so that the phrase 'of the United States' would be under the obverse side of the Seal,., Roosevelt was A great stickler for details and loved playing with them, no matter whether it involved the architecture of a house, a post office, or a dollar bill-" (Wallace to Dal Lee [editor of Astrology Guide and Your Personal Astrology], 6 February 1951, Henry A, Wa llace P apers, Univer sit y o f Iowa, Corresp o ndenc e). "I wa s st ruck by the fact that t he reverse side of the Great Seal had never been used- L called it to Roosevelt's attention. He brought it up in Cabinet meeting and asked James Farley [Postmaster General and a Roman Catholic] if he thought the Catholics would have any objection to the All Seeing Eye' which he as a Mason looked on as a Masonic symbol of Deity. Farley said 'no, there would be no objection/" (Wallace to George M- Humphrey, Secretary of Treasury, 10 Dec. 1955 (Henry A. Wallace Papers, University of Iowa, Correspondence). See as well M.L. Lien: "Two Sides But Only One Die: The Great Seal of the United States," The Retired Officer (June 1982), p. 33.
136 An autograph letter in FDR's own handwriting, written to Secretary of State Cordell Hull, says: "Dear Cordell:/ As you know I am very [underlined] keen about the Roerich Peace Pact and L hope we can get it going via fthe Americas'—Wi 11 you and Henry Wallace talk this over and have something for me when L get back?/ FDR." Facsimile on the website of the Franklin D- Roosevelt American Heritage Center Museum <
http://www.fdrheritage.org/fidr_museum_preview.htm>. The Roerich Pact and Banner of Peace movement grew rapidly during the early 1930s, with centers in a number of countries. There were three international conferences, in Bruges, Belgium, in Montevideo, Uruguay and in Washington, D.C. Needless to say, this recalls very much of the present 14th Dalai Lama's "Kalacakra Tantra for Wrorld Peace" initiative. The public celebrations of the Kalacakra Tantra initiation rituals in the West by the Dalai Lama are said to contribute spiritually to the approaching "world peace" through the advent of Shambhala. See the extremly critical analysis of Tibetan spiritual politics in Victor Trimondi, Victoria Trimondi: Der Sckakten des Dalai Lama: Sexualitat, Magie und Politik im tibetischen Eud-dkismus. Dusseldorf 1999.
137 Fr a n k Freidel: Fra nkl'm D, Rooseve It: La unchi ng th e New Deal, Boston 1973, p. 75.
138 Torbjb'rn Sirevag: 77re Eclipse, oftke New Deal and the Fall of Vice-President Wallace, 1944. New York 19B5,pp.522sq.
139 Folder Roosevelt Family Masonic Papers, 193S. Franklin D. Roosevelt Presidential Library, Hyde Park, NY.
140 Robert Dallek: Franklin D. Roosevelt and American Foreign Policy, 1932-1945. New York 1979, p. 117.
141 Dnevnik, 27 December 1934, t. 40: 15.08.1934-03.02.1935.
142 Dnevnik, 26 May 1934, t. 39: 01.05.1934-14.08.1934.
143 Culver/Hyde 2000, p. 136.
144 Dnevnik 28 January 1934, t. 38: 30.10.1933-30.04.1934.
145 Dnevnik, 28 January 1934, t. 38: 30.10.1933-30.04.1934.
146 Elena Roerich to FDR, 10 October 1934, Roosevelt Papers Official File (OF) 723, folder "Roerich Peace Pact, 1933-1945", Franklin D. Roosevelt Presidential Library, Hyde Park, NY.
147 Elena Roerich to FDR, 15 November 1934, Roosevelt Papers OF 723.
148 Dnevnik 10 November 1934, t. 40: IS.08.1934-03.02.1935: "One attempt will be efleeted through a provocation by Japan; the other attempt through an instigation of England on the pretext of protection of China".
149 Elena Roerich to FDR, 15 November 1934, Roosevelt Papers OF 723.
150 Elena Roerich to FDR, 27 December 1934, Roosevelt Papers OF 723.
151 Dnevnik, 10 November 1934, t. 40: 15.08.1934-03.02.1935.
152 Eliza bet h e migrated t o t he Un ited St at e s in 1917 with her husba nd Lev A- Shou matoff [Su inatov, before 1916 Schumacher], then a representative of Aleksandr Kerenskij's provisional government, who Liter played host to Gurdjieffin the US. Her extraordinary talent for portraiture brought commissions from some of the most illustrious families in America, Great Britain and Europe- President Roosevelt was sitting for her in Warm Springs when he suffered a fatal cerebral hemorrhage on 12 April 1945.
153 See < http: //w ww.fdrherit age. org ,'fdr_museum_preview.htm>.
154 White/Maze 1995, pp. 88-89.
155 Gregory Douglas: Geheimakte Gestapo-Mailer: Documents und Zeugnisse aus den US-Geheiftia-rckiven. Berg am Starnberger See 1995, pp. 50-51 (translation of: Gestapo Chief. 1i:e 194& Interrogation ofHeinrich Miiller. From Secret U.S. Intelligence Files. Los Angeles, Cal. 199S). Concerning the Nazi Tibet expedition in the 1930s see: Christopher Hale: Himmler's Crusade: The True Story of the 1938 Nazi Expedition into Tibet London 2004; Thomas Haus child: Lebenslust und Fremdenfurcht Eth no tope im Dritten Reich. Frankfurt/M. 199S, pp. 168-199; Trimondi/Trimondi 2002, pp. 115-174. Tibetan leaders like regent Ret ing Rinpoche (who discovered the incarnation of the present 14tfl Dalai Lama) and the 9th Panchen Lama addressed in the 1930s "under the sign of the Swastika" very sympathetic greeting messages to the "King of Germany Mr. Hitler". The "supreme chief of the Buddhists in China", reform monk T'ai-Hsu (1890-1947) proposed in a 1937 letter to Hitler that Buddhism was the ideal religion for the German people united under the "Fuhrer". See Trimondi/Trimondi 2002, pp. 318-321.
156 Dnevnik, 4 April 1936, t. 42: 19.10.1935-11.06.1936.
157 Rosov2004, p. 280.
158 Both, but especially Raisa, favoured the resumption of activities of the Roerich foundation on the territory of the Soviet Union. Gorbacev commented on the May meet ing: "This meeting is our oldest wish-When you consider the roots of Soviet-Indian relations, the first germs of friendship between the two countries are linked to the Roerich family-* Pravda, 15 Mai 1987.
159 Jean Parvulesco: Vladimir Pouting et ['empire eurasiatique de la fin. Synergies Europeennes, Secretariat Europeen. Bruxelles, 29. luni 2000, <
http://utenti-lycos.it/ArchivEurasia.'p ... .html>-See as well Jean Parvulesco: Putin i Evrazijskaja imperija. Sankt-Peterburg 2006.
150 Primakov at tkejubilee Roerich Conference, Moscow 9 October 1999 <
http://www.sangha.net/Photos/ Conf-091099.html>.
151 la nine R. We del: U.S. Aid To Russia: Where It Alt Went Wrong. Testimony before the Committee on International Relations U.S. House of Representatives, September 17, 1998, <
http://www.house.gov/ international_relations/full/ws917982.htm>; Janine R. Wedel: "The Harvard Boys Do Russia", The Nation, 1 June 1998; Janine R. Wedel: Collision and Collusion: Hie Strange Case of Western Aid to Eastern Europe. New York 2001.
162 This was announced by Michail Leon'tev in Segodnja, 24 November 1994.
163 Aleksandr Dugin: Osnovy geopolitiki. Geopoliticeskoe buduscee Rossii. Moskva 1999, pp. 190, 214-249.
164 AG: "I've been associated with Russia a long time. Almost everyone I meet here has some kind of a personal memory of India - movies, songs, actors... What are your associations with India?" - Putin: "First, I'd remember an artist well known in both Russia and India — Nikolai Roerich- Roerich's life was a n a ma zi ng li fe, a m a rvel of c re ativity and a s ton i shi ng example of spiritual c loseness that, pe rhaps doesn't lie on the surface, but is nevertheless the spiritual closeness that binds all peoples." Tfie Russia Journal, September 30-October 06, 2000, Vol. 3, No. 38 (81). <
http://www2.russiajournal.com/print-e r/we eklyS 6 8 S. lit ml>.
165 Strafja.ru, 4 December 2002 <
http://www.putin.ru/smi.asp?dd=4fi£mm=123tyy=2002>,
http://www. events- ru/ne ws.phtm1? id=2 5 6 8
166 The prime minister added: "Coming here again today has filled me with a special sense of satisfaction and elation- For this is not an ordinary museum, it is the karma bhoomi of one of the world's greatest artist-intellectuals of the 20th century." Prime Minister Atal Bthart Vajpayee donates Rupees Ten million to International Roerich Memorial Trust. Press Release Moscow 29 May 2001 <
http://www-india nemb a ssy.ru/doc s - ht m/'en/n ewsl 3_t69.htm >.
167 Tarun Basu: The Importance of St Petersburg in the Vajpayee Itinerary. Indo-Asian News Service, < ht t p: //w w w, red i ff, c om /news/ 2001 /nov/0 5ru ssi a. lit m >; <http ://www, red iff.c om /news/ 2001 /nov/ 05vaj.htm >.
168 The Embassy of the Russian Federation in the Republic of India: Ambassador's Interviews, Speeches and Articles. Light will Dawn in the East: Interview with Alexander M. Kadakin, <
http://www.india, niid.ru/indi a /sp_05, htm 1> Replying to the question of a journalist of Times of India, "What are your views on the growing axis between China, Russia, India and Iran?", Kadakin said on 13 Juni 2002: "This is only a reflection of the convergence of our stands. All four countries share the same attitude to terrorism. They share the same vision of a new world order. Of course there are problems between India and China but we felt, why not focus on areas where there is no conflict?" Rashme Sehgal: "Core of Terror", The Times of India, 13 Juni 2002. <
http://www.meadev.nic.in/govt/kadakin-toi-13june2002. htm>.
, как и для многих других интернет-"общинников".
Когда церковники начинают говорить о Живой Этике, то у меня глаза на лоб лезут 
