Helena Roerich first published her book titled “New Age
Community” in Urga, Mongolia, in 1927 (above they made a mistake with the date). At this time the Roerichs wanted to win
over the Russian leadership and that is why originally this book praised Marx,
Lenin and Communism.
But later the Roerichs fell out with the Soviet
government, they changed sides and headed for the United States, but so that
her book would be accepted by the capitalist public, Helena Roerich made
several modifications to it.
Researcher Lars Adelskogh gave 18 examples of the
alterations she made (link) and I
present these modifications below.
First there is the text as it appears in the personal
notebooks of Helena Roerich and as it was published in the first Russian
edition of 1927. And then there is the text as it appears in the second Russian
edition, published in Riga, Latvia, in 1936, and later in the English
translation.
1. In Helena Roerich’s diary, in the entry of the 10th of
December 1925, and in the first Russian edition, in its section I, XII, 4, it
says:
Never did I speak
about any ease in bringing Communism into life. Not the destroyers, but
the moldy, conventional virtue is the enemy. The destroyers know the
instability of that which they destroy, and the principle of remittal is easier
for them.
But in the second Russian edition and in the English translation,
section 46, Helena Roerich changed the word “Communism” by “the new consciousness”:
Never did I speak
about any ease in bringing the new consciousness into life. Not the destroyers,
but the moldy, conventional virtue is the enemy. The destroyers know the instability
of that which they destroy, and the principle of remittal is easier for them.
2. In Helena Roerich’s diary, in the entry of the 27th of
April 1926, and in the first Russian edition, in its section II, IV, 2, it
says:
It is better to read the
life of Lenin. Never did he complain, never did he feel hurt, he stated his
faith as unyielding. Accept the phenomenon of Lenin as a sign of the
sensitivity of the cosmos.
There are but few
followers of Lenin, it is much easier to be his admirer. The last lazy-bones will
have a portrait of Lenin. The last chatterbox will have a book by Lenin. But
any Ivan will collect the reaping of Lenin’s sowing. New grains must be added for
new people.
But in the second Russian edition and in the English
translation, these two paragraphs have been omitted from the corresponding section,
nr. 64.
3. In Helena Roerich’s diary, in the entry of the 29th of
April (1st and 2nd paragraph), and of the 30th of April, 1926 (3rd paragraph), it
says:
You have already seen how the Communists
receive the teaching. You have already seen how easy it is to talk to the
Communist. To one of them we are Mahatmas, to another one learned men, to a
third one insurgents, to a fourth one a committee of revolutionaries, but the
very teaching covers all hopes of the Communists.
Our condition for the
co-workers is a complete desire to apply in life Our fundamentals, not in theory
but in practice.
Let us tomorrow revere
Lenin with all understanding. Let us demonstrate the affirmation of the Teacher
who kept the constant glow in prosperity and adversity. Among co-workers who were
alien to him Lenin bore the flame of an unquenchable achievement. The Teaching
was interrupted neither by weariness nor by distress. I sense how Lenin’s heart
lived by the achievement of the people. He had no fear, and the words “I am
afraid” were not in his vocabulary. Clearly he succeeded in kindling the light
by his example. By demolishing he was creating the consciousness of the people.
In the first Russian edition, the text runs as follows:
You have already seen
how the Communist receives the teaching. You have already seen how easy it is
to talk to the Communist. To one of them we are Mahatmas, to another one learned
men, to a third one insurgents, to a fourth one a committee of revolutionaries,
but the very teaching covers all hopes of the Communists.
Our condition for the
co-workers is a complete desire to apply in life our fundamentals, not in theory
but in practice. (Section II, IV, 4)
Let us revere Lenin
with all understanding. Let us demonstrate the affirmation of the Teacher who
kept the constant glow in prosperity and adversity. Among co-workers who were
alien to him Lenin bore the flame of an unquenchable achievement. The Teaching
was interrupted neither by weariness nor by distress. Lenin’s heart lived by
achievement of the people. He had no fear, and the words “I am afraid” were not
in his vocabulary. Clearly he succeeded in kindling the light by his example.
By demolishing he was creating the consciousness of the people. (Section II, IV,
5)
But in the second Russian edition and in the English
translation, section 65, the first paragraph of section II, IV, 4 has been omitted,
and section II, IV, 5 has been revised. After this omission and revision there is
no mention whatever of Communists and Lenin. The texts only says:
Our condition for the
co-workers is a complete desire to apply in life Our fundamentals, not in
theory but in practice.
The Teacher bears the
flame of an unquenchable achievement. The Teaching is interrupted neither by weariness
nor by distress. The heart of the Teacher lives by achievement. He has no fear,
and the words “I am afraid” are not in His vocabulary.
4. In Helena Roerich’s diary, in the entry of the 2nd of
May 1926, and in the first Russian edition, in its section II, V, 1, the 3rd
paragraph reads:
So much was done by
Lenin, so much was demonstrated by those who built in endlessness. Our
community has a reason for demanding new forms. We shall more easily begin to compose
a new centre than permit old signs at new stages. Receive this instruction for immediate
application.
But in the second Russian edition and in the English
translation, this 3rd paragraph has been removed and the corresponding section,
nr 66, consists of two paragraphs only.
5. In Helena Roerich’s diary, in the entry of the 10th of
May 1926, and in the first Russian edition, in its section II, V, 3, the 1st paragraph
says:
My proposals do not come at a quiet moment.
The bonfire can be kindled or put out. We do not love a deaf ear. The true
Communist is flexible, versatile, quick at learning, and brave. Precisely Lenin
would have seized the moment of Asia, when it had come. Where are the disciples?
I am waiting, I am waiting, I am waiting. Not little nuts in sugar, but a
lightning in the storm. I am waiting, I am waiting, otherwise you will not pass.
I speak resolutely.
But in the second Russian edition and in the English translation
the entire section II, V, 3, consisting of three paragraphs, has been omitted.
6. In Helena Roerich’s diary, in the entry of the 25th of
October 1926, and in the first Russian edition, on page 2 of the introductory text
it (“The First Talk”), it says:
It may be asked, “What
signs in a Teacher should be valued?”
You already know
about the quality of action, and thus can notice new methods in action. One should
prefer that teacher who proceeds in a new way. In this, the people of the
Northern Country has an excellent example – their Teacher Lenin knew the value of
the new ways. Each word of his teaching, each act of his, bore the stamp of
unforgettable innovation. This distinction created a magnetic power. Not an
imitator, not a commentator, but a powerful miner of new ores. One should take as
a basis the call of innovation.
(Note: In the “Glossary of Terms and Names” that was
added to the first Russian edition it is explained that the “Northern Country” means
Russia. L.A.)
But in the second Russian edition and in the English translation,
section 118, Helena Roerich eliminated the sentence “In this, the people of the
Northern Country has an excellent example – their Teacher Lenin knew the value of
the new ways”:
It may be asked,
“What signs in a teacher should be valued?”
You already know
about the quality of action, and thus can apply new methods in action. One should
prefer that teacher who proceeds in a new way. Each word of his, each act of
his, bears the stamp of unforgettable innovation. This distinction creates a
magnetic power. Not an imitator, not a commentator, but a powerful miner of new
ores. One should take as a basis the call of innovation.
7. In Helena Roerich’s diary, in the entry of the 7th of October
1926, it says:
Communism, supported
by technical means, will give a powerful impetus to knowledge. … There cannot be
a Communist who limits his own consciousness, thereby emulating the female foot
of old China. The darkness of habit evoked also this ugliness. What community member
could wish to cover himself with the mold of superstition? Certainly, one does
not now make use of the inferior, primitive type of locomotive. It is equally
certain that one cannot remain in an infantile understanding of reality. Lenin
thought broadly and understood matter. Are you not really able, if only partially,
to follow the leader?
In the first Russian edition of Community, Section II, X,
7, it says:
Communism,
supported by technical means, will give a powerful impetus to knowledge. …
There cannot be a Communism that limits its own consciousness, thereby emulating
the female foot of old China. The darkness of habit evoked also this ugliness.
What community member could wish to cover himself with the mold of
superstition? Certainly, one does not now make use of the inferior, primitive
type of locomotive. It is equally certain that one cannot remain in an infantile
understanding of reality. Lenin thought broadly and understood matter. Are you
not really able, if only partially, to follow the leader?
But in the second Russian edition and in the English translation,
section 121, Roerich changed the word “Communism” by “the new consciousness”
and “a community member”, the second paragraph was modified, and the last
sentence where she mentions Lenin was eliminated.
The new consciousness,
supported by technical means, will give a powerful impetus to knowledge. … One
cannot be a community member who limits his own consciousness, thereby
emulating the female foot of old China. The darkness of habit evoked also this ugliness.
What community member could wish to cover himself with the mold of superstition?
Certainly, one does not now make use of the inferior, primitive type of locomotive.
It is equally certain that one cannot remain in an infantile understanding of reality.
8. In Helena Roerich’s diary, in the entry of the 27th of
October 1926, and in the first Russian edition, in its section II, X, 19, the 4th
paragraph, it says:
We know the books of
Marx and Engels; our representatives, in their time, even conversed with Marx.
We can easily give scope to all their theses. We do not find ossification and rejections
of matter.
But in the second Russian edition and in the English
translation, this paragraph has been omitted from the corresponding section, nr
133.
9. In Helena Roerich’s diary, in the entry of the 2nd of
December 1926, and in the first Russian edition, in its section II, XII, 2, it
says:
Remember your social prophets who hundreds of years in
advance indicated coming events to humanity. You call them neither mystics nor
hypocrites. Together with Us you call them far-sighted psychologists. In this
definition We shall agree with you, and pause. Besides, remember that the
censured “Prophet” means “one who prognosticates”. Lenin and Marx foretold the
trend of events, which means that this concept is not less real than medicine
and astronomy.
But in the second Russian edition and in the English translation,
section 164, Helena Roerich changed “Lenin and Marx” by “Social prophets”:
Remember your social
prophets who hundreds of years in advance indicated coming events to humanity.
You call them neither mystics nor hypocrites. Together with Us you call them
far-sighted psychologists. In this definition We shall agree with you, and
pause. Besides, remember that the censured “Prophet” means “one who
prognosticates”. Social prophets have foretold the trend of events, which means
that this concept is not less real than medicine and astronomy.
10. In Helena Roerich’s diary, in the entry of the 13th of
December 1926, and in the first Russian edition, in its section II, XII, 12, it
says:
Lenin and Marx have solicitously
sensed the achievements of knowledge. A Communist must be open to all new possibilities.
But in the second Russian edition and in the English translation,
section 174, Helena Roerich changed “Lenin and Marx” by “Great minds”:
Great minds have solicitously
sensed the achievements of knowledge. A community member must be open to all
new possibilities.
11. In Helena Roerich’s diary, in the entry of the 17th
of December 1926, and in the first Russian edition, in its section II, XII, 16,
it says:
As long as the
consciousness has not accepted the community, the smallest thing seems insurmountable.
Why could Lenin walk a difficult path without hypocrisy? We say that it is possible.
But in the second Russian edition and in the English
translation, section 178, the second sentence where Lenin was mentioned was
eliminated:
As long as the
consciousness has not accepted the community, the smallest thing seems insurmountable.
12. In Helena Roerich's diary, in the entry of the 14th
of January 1927, and in the first Russian edition, in its section III, I, 12,
it says:
The conscious
community excludes two enemies of society; precisely inequality and heirdom. And
inequality leads to tyranny. Heirdom is a compromise, and it brings in
corruption of the foundations. Needed is clarity of construction, a dislike of
conventionalities, and faith in children as a symbol of the progress of mankind.
Why do they hold
Lenin in reverence in the East? Precisely because of the clarity of his constructions
and dislike of conventionalities and faith in children as a symbol of the
progress of mankind.
But in the second Russian edition and in the English translation,
section 200, the second paragraph where Lenin was mentioned was eliminated:
The conscious
community excludes two enemies of society; precisely inequality and heirdom. And
inequality leads to tyranny. Heirdom is a compromise, and it brings in corruption
of the foundations. Needed is clarity of construction, a dislike of conventionalities,
and faith in children as a symbol of the progress of mankind.
13. In Helena Roerich’s diary, in the entry of the 28th
of January 1927, and in the first Russian edition, in its section III, I, 26,
it says:
An alien teaching insists
upon manifestation of subservience, but the community is so saturated with
possibilities that the Sole Hierarchy will be the step of knowledge. No one designates
the Hierarch, but those who listen and realize thus recognize this step. The
Teacher will be the natural leader. One may rejoice in the fact that Lenin
is recognized as such a teacher.
But in the second Russian edition and in the English
translation, section 215, the last sentence where Lenin was mentioned was
eliminated:
An alien teaching
insists upon manifestation of subservience, but the community is so saturated
with possibilities that the Sole Hierarchy will be the step of knowledge. No
one designates the Hierarch, but those who listen and realize thus recognize
this step. The Teacher will be the natural leader.
14. In Helena Roerich’s diary, in the entry of the 15th of
February 1927, it says:
A new tailor re-cuts
the mantle and the myth is born. We are not speaking about these phoenixes just
for a smile. It is necessary at last to assimilate the manifestation of real materialism
as Marx and Lenin understood it. And any manifestation of ignorance must be realistically
uncovered and thrust out of the community. Bourgeois myth-making is not characteristic
of the commune.
In the first Russian edition, in its section III, II, 14,
it says:
A new tailor re-cuts the
mantle and the myth is born. We are not speaking about these phoenixes just for
a smile. It is necessary at last to assimilate the manifestation of real materialism
as Marx and Lenin taught it. And any manifestation of ignorance must be realistically
uncovered and thrust out of the community. Bourgeois myth-making is not characteristic
of the commune.
But in the second Russian edition and in the English
translation, section 230, it only says:
A new tailor re-cuts
the mantle and the myth is born. We are not speaking about these phoenixes just
for a smile. It is necessary at last to assimilate the manifestation of
reality. And any manifestation of ignorance must be realistically uncovered and
thrust out of the community.
15. In Helena Roerich’s diary, in the entry of the 20th
of February 1927, and in the first Russian edition, in its section III, II, 19,
it says:
Let us take up
several childish concepts. What is new? Nothing. But there is only new realization
of manifestations of the properties of matter, new for the contemporary level
of mind. One must understand that the true affirmations are not in
self-contained isolation but in true continuity. Anyone who wants to isolate
Marx and Lenin from their predecessors do them a disservice. Manifestation can
be strengthened only in a fearless affirmation of an order of succession.
But in the second Russian edition and in the English
translation, section 235, the sentence “Anyone who wants to isolate Marx and Lenin
from their predecessors do them a disservice” was eliminated:
Let us take up
several childish concepts. What is new? Nothing. But there is only new realization
of manifestations of the properties of matter, new for the contemporary level
of mind. One must understand that the true affirmations are not in
self-contained isolation but in true continuity. Manifestation can be
strengthened only in a fearless affirmation of an order of succession.
16. In Helena Roerich’s diary, in the entry of the 23rd
of February 1927, and in the Russian edition, in its section III, II, 22, it
says:
Let us resemble the
giants and the monoliths of thought. Let us dispel any timid halfwayness, as otherwise
it will take possession of us and deliver us to a shameful execution by beating
with accounting books. We know monolithic thinking.
We saw Lenin in
Switzerland. Our co- worker conversed with him in Moscow. The front did not
change, did not think in a hafway fashion. Anyone knows of the inexhaustibility
of his his assertions. When arsons are violent, think in a monolithic fashion.
But in the second Russian edition and in the English
translation, section 236, the second paragraph was eliminated:
Let us resemble the
giants and the monoliths of thought. Let us dispel any timid halfwayness, as
otherwise it will take possession of us and deliver us to a shameful execution by
beating with accounting books. We know monolithic thinking.
(Note: the English translation “Let us resemble the giants
and our thoughts the monoliths” is not a correct rendering of the Russian text.
L.A.)
17. In Helena Roerich’s diary, in the entry of the 27th
of February 1927, and in the first Russian edition, in its section III, II, 26,
it says:
One is obliged to encounter
people who ridicule each word unintelligible to them. Their receptive apparatus
is covered with calluses of ignorance. For example, if to them is said – “Shambhala,”
they will take this concept of reality to be a fetish – superstition. Marx and Lenin
did not act like this. I have already said that Our representatives visited
Marx in London and Lenin in Switzerland. The word Shambhala was clearly
uttered. At different times but in the same manner both leaders asked: “What are
the signs of the time of Shambhala?” The answer was: “The signs of the age of
truth and world community.” Both leaders said the same: “May Shambhala come more
quickly.” Let us measure the heirs according to the words of the leaders. We
cannot let Marxism and Leninism include the narrowness of ignorance. If an
ignorant man dares to call himself a Marxist, then say to him severely that
this is an obvious betrayal of the bases of community.
Trace how the word
Shambhala is uttered in the East. Try to penetrate, even in a small way, into
the ideology of this concept. Try to understand the rhythm of structure of
speech about Shambhala, and you will perceive a great reality which causes the
harp-strings of humanity to vibrate. Let reason help you to ponder on the
values accumulated by the best strivings. In the book “Community” the concept
of Shambhala cannot be omitted. Friends, apprehend what a tensed and beautiful
time the present is!
But in the second Russian edition and in the English
translation, section 242, it only says:
One is obliged to
encounter people who ridicule each word unintelligible to them. Their receptive
apparatus is covered with callouses of ignorance. For example, if to them is
said – “Shambhala,” they will take this concept of reality to be a fetish –
superstition. What are the signs of the time of Shambhala? The signs of the age
of truth and cooperation. Trace how the word Shambhala is uttered in the East.
Try to penetrate, even in a small way, into the ideology of this concept. Try to
understand the rhythm of structure of speech about Shambhala, and you will
perceive a great reality which causes the harp-strings of humanity to vibrate.
Let reason help you to ponder on the values accumulated by the best strivings.
In the book “Community” the concept of Shambhala cannot be omitted. Friends, apprehend what
a tensed and beautiful time the present is!
18. In Helena Roerich’s diary, in the entry of the 7th of
March 1927, and in the first Russian edition, in its section III, III, 7, it
says:
Accept the flow of psychic
energy as a bountiful wave. The loss of these possibilities represents an
irreparable harm to the communities. Leave it to the old world to be afraid of
the study of psychic energy. But you, young, strong and unprejudiced,
investigate by all means, and accept the gift lying at your gates.
As disciples of Lenin observe
with an eagle eye, and with the leap of a lion take possession of the ordained
power. Delay not! Manifest a yearning for the teaching of reality.
But in the second Russian edition and in the English translation,
section 249, the words “As disciples of Lenin” were eliminated:
Accept the flow of
psychic energy as a bountiful wave. The loss of these possibilities represents
an irreparable harm to the communities. Leave it to the old world to be afraid
of the study of psychic energy. But you, young, strong and unprejudiced,
investigate by all means, and accept the gift lying at your gates.
Observe with an eagle
eye, and with the leap of a lion take possession of the ordained power. Delay not!
Manifest a yearning for the teaching of reality.
Note: and I would add that this book in the initial edition was only titled
"Community" and noting its original content we can deduce that
Helena Roerich was referring to the communist Community, but in the
following editions she changed the title to "New Age
Community” to give the title of her book a more metaphysical connotation.
OBSERVATIONS
These 18 examples are many examples considering the small
extent of this book: a mere 127 numbered pages in a format somewhat smaller
than format A5.
This procedure of changing the words of this book, after
the collaboration with the Russian communists proved impossible to make profitable,
can only be considered as a falsification of texts, and furthermore it shows
that the Roerichs did not even take their master very seriously (because the
content of this book was taken by Helena Roerich from the messages that Allal
Ming gave them).
The content of the "spiritual" message had to
be modified to make it better accepted by the Western public as the Roerichs'
political and economic goals had changed, which shows the Roerichs' hypocrisy
but also their shameless accommodation towards the forces of market.
No comments:
Post a Comment