У цій книзі розповідається про ставок з білими водяними ліліями, який знаходиться в міському парку поруч з нашим будинком. На ньому мешкає багато диких птахів, яких приваблює рясна годівля, регулярно роздавав їм відвідувачами парку. Люди з розчуленням спостерігають картину єднання людини з дикою природою, але особливо радіють діти. Книга стане гарним подарунком для вашої дитини.

1. Formal draft of Roerich Pact and Banner of Peace, Prepared by Dr. Georges Chklaver, August 19282. Treaty for the Protection of Artistic and Scientific Institutions and Historic Monuments 19353. Call To World Unity.

1. The Banner of Peace2. The Sacred Sign of Peace3. The Heart of Culture4. The Red Cross of Culture5. The Mission of Womanhood6. Glory to Women, Bearers of Culture7. Roots of Culture8. In spite of difficulties 9. Re-evaluation10. Defense of Values.

Очерки Н.К.Рериха, собранные в данной книге, – это размышления о духовном познании Космоса, Земли и самого человека. Трагедия природы в нашем веке предопределена уничтожением духовности. Никто, может быть, не доносит до нас эту истину, это предупреждение в такой ясной и неопровержимой форме, как Н.К.Рерих. Рерих «слит душой с природой, а природа знает больше нас, природа и есть жизнь, жизнь – есть путь», – писал Вс.Н.Иванов.

In 1930, at the initiative of Nikolay Raynov, was founded the Bulgarian Roerich Society. This brief essay, written and published by Raynov in the Newspaper Zarya 1933, aims to introduce the oeuvre of Nicholas Roerich and his ideas of Pax Cultura – peace trough culture – to a larger Bulgarian audience. Raynov argues that it is not enough to create oeuvres of art, i.e. to write books or to paint pictures, but that it is also necessary to fight for the (...) protection of cultural works and monuments, especially in times of conflict and war. In this sense, this brief essay can be conceived as a call to the Bulgarian public to join the Roerich Pact, elaborated in 1928/1929. (shrink)

This article draws parallels between the representations of the classics of Eurasianism and their contemporaries, namely N. K. Roerich, H. I. Roerich and Y. N. Roerich, on the peculiar mid-world that is formed by Russia within and around it. It is indicated that the concept of interrelation of biogeosystems with peoples and civilizations inhabiting them, defined by the Eurasian term “developmental site”, is familiar from natural-philosophic concepts of the earlier period. In the era of the development of the ideas of (...) noospherism, it obtained natural-scientific substantiation and new interpretation not only in L. N. Gumilyov original theory of ethnogenesis, but also in representations of the Russian cosmism, which can be correlated with the scientific-philosophical, literary-artistic heritage of the Roerichs. Unlike geosophy of the Eurasians, the holistic views of Roerichs imparted a rather synthetic character to the historical science. At the same time, Y. N.Roerich distinguished geopsychology as a research instrument for cross-civilizational dialogue. One of the most remarkable episodes in implementation of the Eurasian vision by the Roerichs was their Central Asian expedition and peacekeeping activity, associated with unification of the peoples of Eurasia on the basis of broad cooperation. The article demonstrates the possibility of synthesizing Eurasian theories, spiritual-ethical teachings, and natural scientific research within the framework of integral philosophy for elaboration on the concept of sustainable development. Besides the need for international cooperation, the cultural-philosophical heritage of the Roerichs, which includes “Living Ethics or the Teaching of Life”, infeasibility of evolution of mankind detached from the planet and Cosmos also received its ontological substantiation. Such an in-depth consideration of the fate of Eurasia by the Roerichs, associated with the civilizational foundations of the crossing “Russia — Mongolia — China — India” and the leading role of Siberia in the future, allows filling the gaps in the construction of the classics of Eurasianism and utilize sociocultural potential of Eurasia to the fullest. (shrink)

Today, the doctrine of the Living Ethics and its media institution - the Roerich movement - is relatively little studied by academic religious studies. Such a situation is characteristic of both foreign and domestic religious studies. Meanwhile, the Roerich movement and its doctrine, which was actively promoted in the broad masses two decades ago, remains the subject of international religious life. The cells of this movement are also available in Ukraine. The specificity of their present state is that they have (...) significant connections with the post-Soviet Rheerich movement and thus take part in the processes characteristic of this movement. However, both general and individual processes that are developing in the Roerich movement in general, are now out of scientific coverage of their contemporary academic religious studies. (shrink)

The aim of the following paper is to show that it is not possible to penetrate into the depths of Nikolay Raynov's universe and to comprehend its wholeness, without posing and investigating the question about the origin or the foundation of his various creative occupations, i.e his novels, philosophic and theosophic writings, art history and critique, paintings, decorative design etc. This question is far too complex to be answered briefly without being simplified, and therefore two main directions will be articulated: (...) the recption of Orphism developed in Plotinus' and Porphyry's Neoplatonism – which is the basis of modern Theosophy –, and the synthetic understanding of art, which puts Raynov's views in close proximity to Wassily Kandinsky and Nicholas Roerich. (shrink)

Among the characteristic features of Russian philosophy, there is its openness and connections with other realms of public consciousness. In the Middle Ages Orthodox religion was trying to take over the main functions of Russian philosophy. Philosophy was not just under the aegis of religion, as it was in Western Europe and Byzantium, but in its depths. Active philosophical life manifested itself under non-philosophical covers. Russian literature also is involved in philosophy. A plenty of a philosophical writers could doubtlessly be (...) called great. They are: Nikolai Gogol, Fyodor Dostoevsky, Leo Tolstoy, etc. The things that each of them has brought into philosophy are very different in size and direction. As a result of the openness of Russian philosophy appears a unique ideological element which borders on natural science. This element was philosophical on its nature, but it had a strong and sound ties with natural science. No less important for Russian philosophy its connection with historical science. Philosophical ideas and categories are involved in the study of historical events and processes. Historical science, enriched with philosophy, does not remain extraneous to it. Philosophical historians also influenced different sections of philosophy: philosophy of history, social and political philosophy, philosophy of religion, philosophical anthropology… Russian philosophy penetrated into other spheres – music, painting, etc., where it was represented by quite significant figures, in particular – Alexander Scriabin, Nikolay Roerich. The philosophical views of Scriabin and Roerich were not limited to the framework of their theoretical, philosophical constructions. Artistic intuition embodied these constructions in the creation of art. Nowadays contacts of Russian philosophy in its various manifestations with other areas of intelligence also do not lose their attractiveness. (shrink)

Articles on Buddism written by a wife of the famous Russian scholar Nicholas Roerich.

A brief essay of Nikolay Raynov against war.

This article is dedicated to the theme of Theosophy and Living Ethics Teaching in modern Religion and Oriental Studies. So, in the article, the author surveys problems, which concerned with this theme and describes her condition in Religion and Oriental Studies and academic achievements, which was done for this theme. Essentially, discourse of the article focused on the contexts this theme in post-Soviet Religion Studies and Oriental Studies. According the author's review, the problems for modern academic research of Theosophy and (...) "Living Ethics" are next: - Unascertained place of both teachings in modern classification of non-traditional religions. For demonstration, the author exemplifies various definitions of Theosophy and "Living Ethics" in classifications of non-traditional religions, which are suggested by modern Ukrainian and Russian researchers. He takes note, that in this classifications both teachings have a different and, sometimes, contradictory positions. For solution this problem, the author, however, suggests simply continuation the clearing of criterions for definition of both teachings. - In whole, unsearched by academic tradition ideological content of Theosophy and "Living Ethics". Here, the author acknowledges absence a scientific works, which are dedicated to detail analysis both teachings, with their own philosophy, mythology and ethics. However, the author also admits, which such works may exist in Europe and America, but don't known in post-Soviet countries, because lack of informative connections between Western and post-Soviet sciences still not overcome completely. The author considers that theme of Theosophical and "Living Ethics" ideology as a perspective basis for analytic researches, both for Religion and Oriental Studies. In his opinion, one of these perspective trends is a sphere of comparative researches of Theosophy and "Living Ethics" ideology with ideology of those modern "New Age" teachings, which has connections with the Theosophy of Helena Blavatsky. The author suggests these researches for retrace the basic trends of development of Theosophical ideology and changes, which was caused by such development. For Oriental Studies the comparative researching trend, in the author opinion, also is perspective, because such research let to fix a discrepancy or similarity between Theosophical ideas, taken from Hinduism, Buddhism or Jainism and their Oriental prototypes. Also, the author marks the researching successes in sphere of historical studies of Theosophy and "Living Ethics". Exemplify this, he refers works of Western and Russian researchers, and constants that, thanks for these and similar works, the history of Theosophy and "Living Ethics" may be retraced very clear today. (shrink)