Agni Yoga (Roerich)

1. Introduction

Version followed: Agni Yoga ("Living Ethics") as the Agni Yoga Society, New York, publishes it (its website and a 2020 study paper read at a Society meeting), with the Russian-based International Centre of the Roerichs (ICR) described from its own statute, and scholarly framing from Anita Stasulane's World Religions and Spirituality Project (WRSP) profile (2022). Russian-language Roerich groups differ in emphasis and in their relations with New York; where this guide speaks of "the movement" it means the shared core, not any one society.

What it is. Agni Yoga is a teaching published by the painter Nicholas Roerich and his wife Helena Roerich, who founded the Agni Yoga Society in 1920; the Society was incorporated in New York State in 1944 as a non-profit educational institution [source: Agni Yoga Society site]. The Society calls Agni Yoga a synthesis of ancient Eastern belief and modern Western thought, "the yoga of fiery energy, of consciousness, of responsible, directed thought", and a "living ethics" practised in daily life rather than through physical disciplines, meditation or asceticism [source: Agni Yoga Society site]. Scholars place it among the most widespread branches of Theosophy, building on Helena Blavatsky's ideas with added ethical and psychological emphasis [source: WRSP timeline/profile summary, Stasulane]. Its core texts, the Agni Yoga Series (from Leaves of Morya's Garden to Supermundane), are presented by the movement as teachings received from the Mahatmas, Himalayan Teachers who guide human evolution, with Helena Roerich as the principal recipient [source: WRSP; Agni Yoga Society book list].

This is an organisation and a teaching, not a therapy. It has no clinical protocol. This guide describes it as its societies publish it, then sets out the psychotherapist's work with clients who study it, belong to a Roerich group, have left one, or have family in one [synthesis].

How change happens, in the teaching's own terms. The Society holds that planetary consciousness must evolve and that each person can contribute by their own effort: broadening consciousness, refining thought and purifying the heart, with the Heart as the link to a "Hierarchy of Light" [source: Agni Yoga Society site]. Scholars summarise the implied path as three stages: purification, widening of consciousness, and fiery transmutation [source: WRSP]. Concepts such as psychic energy, the Hierarchy, the Teacher and the Fiery World are described here as the movement holds them, neither affirmed nor dismissed. Evidence status in one line: claims of a real, transmissible "psychic energy" and of communication with Mahatmas are matters of faith with no established empirical support [uncertain: not verified].

2. Framework

Agni Yoga has no published phases, courses, grades or initiations at the New York Society, so there is no stage model to follow in therapy. The Society states plainly that there are "no schools, no study courses, no classes" and no formally affiliated groups; independent individuals and groups who study the books may contact it, on a voluntary basis with no group controlling others [source: Agni Yoga Society site].

Organisation as published.

Agni Yoga Society, New York: non-profit educational body; funded by voluntary contributions and membership dues (membership terms not published [uncertain: not verified]); publishes and re-edits the books with volunteers and paid helpers in several countries; offers the texts free online and sells print copies; open to the public for enquiries and book purchases at its West 107th Street premises; holds meetings at which study papers are read [source: Agni Yoga Society site; Trepsa 2020]. Current officers: not named in the sources consulted [uncertain: not verified].
International Centre of the Roerichs, Moscow: a non-governmental public association built on the Nicholas Roerich Public Museum created on Svetoslav Roerich's initiative, which owns the family legacy he donated to it; its statute lists heritage preservation, research, publishing, conferences, exhibitions and peace work (the Roerich Pact and Banner of Peace), with a Board of Directors in Moscow and members who are citizens and associations [source: ICR statute]. The statute does not mention study of Agni Yoga as such.
The wider movement: a loose network across Europe, North America and parts of South America and Asia; Moscow and New York compete for authority, groups share beliefs and iconography but are weakly coordinated, and in Latvia three separate groups operate, one linked to political activity [source: WRSP]. A dispute has run between Moscow and New York over publishing rights to the Roerichs' works since the 1990 transfer of the family archive [source: WRSP].

Practice structure as the teaching describes it. No systematised method of yoga was ever developed; practice is inferred from scattered passages [source: WRSP]. A Society study paper says the texts give no fixed orders and that practice is sustained, disciplined awareness in everyday life, built up gradually from brief moments [source: Trepsa 2020]. There are no published criteria for moving between stages.

Typical format for the therapist. No source gives session counts or durations for therapy with members of this movement. Work is ordinary assessment-led psychotherapy into which the client's affiliation is integrated as culture, meaning and community [synthesis].

3. Guiding principles

The teaching's own principles (as published, so the therapist understands the client's frame):

Practice is everyday life. "This practice is impossible outside of everyday life" (Heart, 598, as cited in Trepsa 2020). Practical meaning: expect the client to frame work, family and duty as their spiritual practice; ask about these rather than about rituals.
Discipline of thought and feeling. The texts stress disciplining thought before attempting "powerful" thought, starting with the smallest thoughts [source: Trepsa 2020, citing Letters II and Heart, 495]. Practical meaning: a client may monitor their thoughts closely; assess whether this is calm attentiveness or anxious self-policing.
The path is through the heart. "The path of Agni Yoga is through the heart" (Heart, 495, as cited in Trepsa 2020). Practical meaning: the client's language for growth may be ethical and emotional (refining feelings), not technical.
No mechanical exercises. The Society's paper cites warnings against an assortment of outer pranayamas and calls mechanical exercises "most dangerous" (Letters II, as cited in Trepsa 2020). Practical meaning: a client describing forced breathing or energy exercises attributed to Agni Yoga is departing from what the New York Society publishes; explore where it came from.
Psychism is not the goal. "The highest achievement is not in psychism, not in astral visions" (Letters I, as cited in Trepsa 2020). Practical meaning: visions and "phenomena" are not markers of progress in the teaching itself; this can be an ally in grounding a client.
Voluntary association. No group controls another [source: Agni Yoga Society site]. Practical meaning: a group that claims exclusive authority, demands money or restricts contact is departing from the Society's own description.

The therapist's stance [synthesis unless sourced]:

Not the Teacher. The therapist is never reader, guide, healer or initiator, and does not interpret the books for the client. Practical meaning: stay with the client's experience, not doctrine.
Client-led meaning, in the client's language. Use the client's terms (Teacher, Hierarchy, heart, psychic energy) with consent. Practical meaning: ask what a term means to them before using it.
Neither affirm nor debunk. Practical meaning: belief content is not a symptom; assess function, distress and impairment.
Culture-aware. For Russian-speaking and Baltic clients the movement may carry national, artistic and family meaning, and conflict with the Russian Orthodox Church, which in 1994 condemned the teaching [source: azbyka.ru]. Practical meaning: ask about family religious context early.
Competence and consultation. Seek consultation when unfamiliar with the tradition [synthesis]; spiritual and religious competencies for psychologists are set out in Vieten et al. 2013 [uncertain: not verified].

4. Intervention inventory

Part A gives the movement's own practices as its societies publish them, in outline, so the therapist can recognise them and ask informed questions. The therapist does not teach or lead any of them. Part B gives the therapist's interventions. All example language is illustrative.

A1. Study of the Agni Yoga books (the movement's practice)

Purpose and when relevant: The Society's main activity is publishing the Agni Yoga Series, the Letters of Helena Roerich, a Companion and a Glossary, free online and in print; independent individuals and groups read and discuss them [source: Agni Yoga Society site]. A Society paper says reading, discussing and teaching are not practice in themselves; they become practice only when pursued with sustained, skilled effort [source: Trepsa 2020]. Relevant whenever a client mentions a study circle or daily reading.
Public outline: reading a numbered paragraph or letter, reflecting on it, and discussing it with others; groups set their own format [source: Agni Yoga Society site; Trepsa 2020].
Example language (illustrative): "Which passages have stayed with you this month, and what did they ask of you in your actual life?"
Watch for: reading that has become a compulsive ritual, reading used to look for verdicts on personal decisions, or a group leader whose interpretation is treated as binding. Helpful signs: the client uses the texts flexibly and draws ethical motivation from them [synthesis].

A2. Awareness in daily life (the movement's practice)

Purpose and when relevant: The Society's paper describes the heart of practice as sustained awareness in everyday life, built up gradually from brief moments (once a week, then several times a day, on waking, on going to sleep) [source: Trepsa 2020].
Public outline: remembering to be aware during ordinary tasks; noticing clarity and a sense of inner control when it occurs; the paper warns that intellectually remembering the practice is not enough [source: Trepsa 2020].
Example language (illustrative): "When you catch those moments of awareness, what do you notice in your body and your mood?"
Watch for: self-criticism for "failing" to stay aware, or constant self-monitoring that feeds anxiety or depersonalisation. Helpful signs: steadier mood and more deliberate choices [synthesis].

A3. Discipline of thought and feeling (the movement's practice)

Purpose and when relevant: The texts ask the practitioner to discipline thought and feelings, beginning with the smallest thoughts, and to practise clear thinking for a short period each day to build concentration and composure (Supermundane and Heart, as cited in Trepsa 2020). Feelings are to be transformed so that they refine the heart (Heart, 559, as cited in Trepsa 2020).
Public outline: attending to the quality of one's thoughts; replacing irritation and other "lower" feelings with refined ones; sending good thoughts to others [source: Trepsa 2020]. Note the movement's belief that thought has real effects; this is the client's frame, not an established fact.
Example language (illustrative): "You've said a bad thought can do harm. How much of your day goes into checking your thoughts, and how does that feel?"
Watch for: scrupulosity and thought-action fusion (fear that a thought will harm someone), suppression of anger or grief as "impure", and intrusive-thought cycles that suggest OCD. Helpful signs: the client can hold a hostile thought without panic [synthesis]. See B4.

A4. Action and duty (the movement's practice)

Purpose and when relevant: The Society's paper links practice to faithfully fulfilling one's duties through action, citing "Only action gives birth to new energies" (Letters I, as cited in Trepsa 2020).
Example language (illustrative): "Where does duty feel like a source of meaning for you, and where does it feel like a weight?"
Watch for: overwork and self-neglect justified as service; exhaustion; guilt about rest [synthesis].

A5. Symbols and devotional objects (the movement's practice)

Purpose and when relevant: Scholars describe the movement's ritual life as centred on three attributes: the Banner of Peace (a peace symbol of the Roerich Pact), candles or fire, and flowers placed in honour of the founders; the image of the Mother of the World serves as a unifying symbol, and Helena Roerich is regarded as having a special redemptive role [source: WRSP]. The ICR statute names the Roerich Pact and Banner of Peace as part of its peace work [source: ICR statute]. Russian state museum officials have compared the Moscow museum to a chapel; one called its visitors "like participants of a sect", a characterisation the ICR rejected [source: Christian Science Monitor 2017].
Example language (illustrative): "What does the Banner of Peace on your wall mean to you?"
Watch for: devotion to the founders that leaves no room for the client's own judgement; conversely, symbols that are simply a source of comfort and identity [synthesis].

A6. Psychic energy, the heart and "fiery" experience (public outline only)

What the teaching holds: Agni Yoga centres on fire as a universal symbol of the divine and on energy as a key concept; it teaches about psychic energy, the Heart as the link to the Hierarchy, and a final stage of "fiery transmutation" [source: WRSP; Agni Yoga Society site]. The Society's paper says calling on psychic energy is not automatically practice and that psychism and astral visions are not the highest achievement [source: Trepsa 2020]. The texts warn against outer pranayamas and mechanical exercises [source: Trepsa 2020].
This guide gives no breathing, energy-centre or concentration techniques. Any such methods circulating in groups or online are outside what the New York Society publishes; refer the client to the community's own published texts for doctrine and keep therapy on effects and safety [synthesis].
Example language (illustrative): "You mentioned heat and pressure in your chest that you link to the fire of the heart. When did it start, and has a doctor looked at it?"
Watch for: bodily symptoms (chest pain, palpitations, headache, insomnia) interpreted only spiritually; any physical symptom needs medical assessment, never a spiritual explanation from the therapist [synthesis]. Signs of mania or psychosis (see B3).

B1. Exploring the meaning of Agni Yoga in the client's life

Purpose and when to use: at intake or whenever the client mentions the teaching, a Roerich society, the paintings or the museum [synthesis].
Steps: (1) Ask permission to talk about it. (2) Ask how they came to it (family, art, Theosophy, a friend, a Russian-language group, online). (3) Ask what it gives them (purpose, ethics, community, beauty) and what it costs (time, money, relationships). (4) Map their group: New York-linked, an ICR-linked society, an independent circle, solitary study. (5) Ask how their family, partner and church (if any) view it. (6) Agree how they want it to feature in therapy [synthesis].
Example language (illustrative): "Some people find the Living Ethics is the backbone of how they live; for others it's one interest among many. Where is it for you?"
Watch for: guardedness born of past ridicule or church condemnation; idealisation of the founders; whether the teaching supports or undermines current goals. Working: the client speaks freely and in their own terms [synthesis].

B2. Cultural Formulation Interview, with the spirituality, religion and moral traditions module

Purpose and when to use: structured cultural assessment at intake, or when a presentation might be misread across cultures (for example, a Russian-speaking client reporting communion with the Teacher). The DSM-5-TR Cultural Formulation Interview and its supplementary module on spirituality, religion and moral traditions exist for this [uncertain: not verified].
Steps: use the CFI core domains in your own words: the client's definition of the problem, cultural explanations, stressors and supports (including the group), cultural identity, cultural factors in help-seeking, and current help-seeking; then the spirituality module's themes: affiliation, practices, meaning, role of the group, conflicts. Do not reproduce items; consult the published instrument [synthesis].
Example language (illustrative): "How would people in your study group understand what you're going through? And how would your family understand it?"
Watch for: discrepancies between how the client, the group and the family explain the problem; these often show where the stress lies.

B3. Differential assessment without pathologising belief

Purpose and when to use: when the client reports voices, visions, messages from the Teacher or Mahatmas, special mission, fiery sensations, or great energy [synthesis].
Steps: (1) Establish what is normative in the client's community: the founders' reception of teachings is a shared belief, and members may hope for spiritual experience, but the Society's own texts downplay visions [source: WRSP; Trepsa 2020]. (2) Assess form, not content: onset, conviction, distress, functioning, sleep, insight, whether co-religionists see the experience as fitting. (3) Screen for psychosis, mania (reduced sleep, grandiosity such as believing oneself chosen to lead the New Era, pressured activity), dissociation, depersonalisation, OCD and complicated grief. (4) Ask about drugs, sleep, physical illness. (5) Where a religious or spiritual problem is the focus and no disorder is present, the DSM-5-TR category "Religious or Spiritual Problem" (ICD-10-CM Z65.8) may apply [source: ICD-10-CM Z65.8 (Unbound Medicine)]; DSM-5-TR wording [uncertain: not verified]. (6) Refer for psychiatric assessment if psychosis or mania is suspected [synthesis].
Example language (illustrative): "Do other people in your circle have experiences like this? How do they see what's been happening to you?"
Watch for: mistaking committed belief for delusion; conversely, letting spiritual language mask a first episode of psychosis or mania. Working: a shared, non-dismissive formulation the client accepts.

B4. Working with scrupulosity and thought-monitoring

Purpose and when to use: when thought discipline (A3) has become anxious checking: fear that "impure" thoughts harm others or the client's spiritual progress, repeated mental neutralising, reassurance-seeking from group members [synthesis].
Steps: (1) Separate the value (ethical, refined thought) from the compulsion (checking, undoing). (2) Assess for OCD formally. (3) If OCD is present, offer or refer for exposure and response prevention as OCD specialist bodies such as the IOCDF describe it [uncertain: not verified], adapted with the client's consent so that exposures never require acting against their faith. (4) Draw on the teaching's own warning against mechanical exercises and its view that practice grows gradually [source: Trepsa 2020] to loosen perfectionism, only if the client finds this helpful [synthesis].
Example language (illustrative): "Your teaching asks you to refine your thoughts. It doesn't seem to ask you to spend three hours a day afraid of them. Can we look at the difference?"
Watch for: the therapist turning into a doctrinal arbiter; keep to function. Working: less time spent neutralising, more flexible relation to thoughts.

B5. Adverse effects of intensive esoteric practice

Purpose and when to use: when a client reports insomnia, derealisation, anxiety, unusual bodily heat or energy, or perceived contact with entities after intensified study, solitary practice or techniques picked up outside the published texts [synthesis].
Steps: (1) Ask what exactly they have been doing, how often, and where they learnt it, without asking for or recording technique details. (2) Assess sleep, eating, substance use, medical history. (3) Arrange medical review for any physical symptom. (4) Suggest reducing intensity while symptoms settle, framed in the client's own terms (the Society's paper itself favours gradual, everyday practice over forcing) [source: Trepsa 2020; synthesis]. (5) Grounding and sleep hygiene. (6) Psychiatric referral if psychotic or manic features appear. Published research on adverse effects of meditation-type practice (Lindahl et al. 2017, PLOS ONE; Farias et al. 2020, Acta Psychiatrica Scandinavica) and resources such as Cheetah House may inform this [uncertain: not verified].
Example language (illustrative): "It sounds as if things sped up inside you after you started practising at night. Would you be willing to slow things down for a few weeks while we see what settles?"
Watch for: the client reading distress as a sign of spiritual advancement and pushing harder; spiritual emergency framings that delay needed care [synthesis].

B6. Assessing group dynamics, dependency and money

Purpose and when to use: whenever the client belongs to a study group or society [synthesis].
What the sources say: The New York Society describes a voluntary association with no classes, no control over groups, and funding by donations and dues [source: Agni Yoga Society site]. A reviewer in Cultic Studies Review called Agni Yoga's history "benign" over some fifty years [source: Szimhart 2006]. Court rulings or independent investigations of coercive control by the New York Society: none found in the sources consulted. Independent groups vary, and the movement has seen rivalry over authority and political involvement by one Latvian group [source: WRSP].
Steps: Ask neutrally about: who leads the group and how decisions are made; whether questioning the leader or texts is welcome; expected time, donations or purchases; pressure about family, medical or career choices; contact with non-members; what happens to people who leave [synthesis].
Example language (illustrative): "What happens in your group when someone disagrees with how a passage is read?"
Watch for: a leader claiming direct messages from the Teacher that override members' judgement; demands for large sums; isolation from family; discouraging medical care. These are general high-control indicators, not features the sources attribute to the movement as a whole [synthesis].

B7. Leaving, doubt and religious trauma

Purpose and when to use: a client is questioning the teaching, has left a group, or carries shame from a high-demand group experience [synthesis].
Steps: (1) Keep the outcome open; leaving is not the therapy's goal. (2) Grieve losses: community, purpose, aesthetic world (the paintings, the Banner), sometimes a family identity. (3) Address fear-based beliefs (karmic or spiritual consequences of leaving) through the client's own reasoning. (4) Rebuild social ties and meaning. (5) Treat trauma symptoms with established trauma-focused methods where indicated [synthesis].
Example language (illustrative): "You can keep what was good in those years and still decide some of it no longer fits."
Watch for: substituting one authority for another, including the therapist; depression after the loss of community [synthesis].

B8. Family members' concerns and church conflict

Purpose and when to use: a relative is worried about a family member's involvement, or a family is split between the teaching and the Russian Orthodox Church [synthesis].
Context: The Russian Orthodox Church's 1994 Bishops' Council, in its determination on pseudo-Christian sects, neo-paganism and occultism, named the Teaching of Living Ethics, also called Agni Yoga, as "intensively propagated"; a priest answering on an Orthodox site calls the teaching "openly anti-Christian" [source: azbyka.ru, Russian; translated]. A scholar reports the Church has "anathematized" the movement [source: Szimhart 2006, reviewing Stasulane].
Steps: (1) Hear the relative's concern without labelling the group. (2) Distinguish disagreement about belief from evidence of harm (financial loss, isolation, medical neglect). (3) Coach respectful contact that keeps the relationship open. (4) Where harm indicators exist, consider specialist advice [synthesis].
Example language (illustrative): "You don't have to agree with your son's teaching to stay close to him. What would help him feel he can keep talking to you?"
Watch for: the therapist taking a side in a theological dispute; families using therapy to pressure a member out [synthesis].

B9. Loss and politicisation in the Russian-language movement

Purpose and when to use: Russian-speaking clients affected by the movement's conflicts [synthesis].
Context: In 2017 Russian police raided the Moscow museum run by the ICR, seizing works connected with a fraud case against a benefactor; an eviction order followed and the estate was sealed; the ICR called it a power grab, and the presidential human rights council opened an investigation [source: Christian Science Monitor 2017]. WRSP reports the 2017 seizure made the ICR's work difficult [source: WRSP].
Steps: acknowledge collective loss and anger; explore safety concerns about religious or political affiliation, where relevant; avoid political adjudication [synthesis].
Example language (illustrative): "Losing the museum seems to have felt like losing a home for many in your circle. How has it affected you?"
Watch for: fear of disclosure; confidentiality concerns in transnational families [synthesis].

B10. Children in Agni Yoga families

Purpose and when to use: when a child is raised in a practising family [synthesis].
Steps: ordinary safeguarding assessment. Belief and study alone are not concerns. Act on indicators such as refusal of medical care for a child, harsh discipline, isolation or exclusion from education, and follow local child-protection procedures. Consent from parents and assent from the child for any work with the child [synthesis]. Documented child-protection cases in this movement: none found in the sources consulted.
Example language (illustrative): "How do you decide when your daughter needs a doctor?"
Watch for: spiritual labels used instead of developmental assessment [synthesis].

B11. Boundaries, self-disclosure, community involvement and referral

Purpose and when to use: throughout [synthesis].
Steps: (1) Do not teach, interpret or lead Agni Yoga practice, and do not combine therapy with any spiritual role; if you yourself study Theosophy or Agni Yoga, keep it separate and consider whether to disclose briefly or refer. (2) Self-disclose only if it serves the client. (3) Involve a group elder or a trusted member of the client's community only at the client's request and with written consent. (4) Refer for psychiatric, medical, OCD-specialist or trauma care as needed. For ethical standards, consult the APA Ethics Code and your own professional code [uncertain: not verified; ethics guidance here is synthesis].
Example language (illustrative): "I'm not the right person to explain the texts. I can help you think about what they mean for your life."
Watch for: the client positioning the therapist as a new Teacher; the therapist's own beliefs leaking into interpretation [synthesis].

5. Handling problems

The movement's sources do not address psychotherapy, so all guidance below is [synthesis] unless a source is tagged.

Client asks the therapist to confirm the teaching or a message from the Teacher. Decline the role kindly and turn to meaning: "I can't tell you whether that message came from the Teacher. I can help you work out what it's asking of you and whether that fits your values."
Client asks the therapist to read or study the books with them. Explain that interpreting the texts belongs to the client and their community; offer to explore what a passage stirs up.
Stuck: everything is explained as karma or a test. Accept the frame and widen it: ask what a wise practitioner of Living Ethics would do now in practical terms. The teaching's stress on action and duty (A4) can support behavioural steps.
Resistance from fear of being pathologised (common where belief has met ridicule or church condemnation). Name the stance openly: you assess distress and functioning, not faith. Use the CFI to show interest in the client's own explanation.
Overwhelm: insomnia, derealisation, heat or energy sensations after intensified practice. Follow B5: medical review, reduce intensity, grounding, sleep; psychiatric referral for psychotic or manic signs. Do not teach or correct any energy technique. Note that the Society's own texts warn against mechanical exercises and outer pranayamas [source: Trepsa 2020], which a client may find a face-saving reason to slow down.
Grandiosity or a sense of world mission. Hope for a new era is part of the teaching [source: Agni Yoga Society site]; assess for mania when it comes with reduced sleep, spending, pressured speech or risky plans. Involve psychiatry promptly.
Non-adherence to medical or psychiatric treatment on spiritual grounds. Never advise starting, stopping or changing medication; explore the client's reasons, keep the prescriber involved, and assess risk. An instruction to refuse medicine in the Society's published material: none found in the sources consulted [uncertain: not verified across all texts].
Rupture over the therapist's perceived bias (for example after a remark about Theosophy or Russian politics). Acknowledge, apologise for the specific remark, and return to the client's agenda.
Family pressure in session (B8). Hold confidentiality; meet relatives separately with consent; separate belief disagreement from evidence of harm.
Group conflict or schism distress. Rivalry between Moscow and New York and between local groups is documented [source: WRSP]; treat it as community conflict and loss, not doctrinal error.
Suspected financial exploitation or coercive control in a specific group. Document concrete facts, help the client weigh options, and refer for legal or consumer advice where money is involved. Use role descriptions, not names, in records unless a court or regulator has named someone.
Suicidal thoughts after leaving or during a crisis. Follow standard risk assessment and safety planning; lethal-means counselling covers storage and removal only. Spiritual framings of death or "transition" in the client's language deserve direct, non-judgemental questions about intent.
Children at risk (B10). Follow local child-protection procedures; do not delay a referral to avoid offending a family's beliefs.
Therapist's own unfamiliarity. Read the Society's own introduction and a scholarly profile (see Sources), and seek consultation; ask the client to teach you what the terms mean to them.

Sources

Web pages:

Primary texts cited (titles as listed by the Agni Yoga Society; passages cited via Trepsa 2020; editions and years not verified):

Agni Yoga Series: Leaves of Morya's Garden I and II; New Era Community; Agni Yoga; Infinity I and II; Hierarchy; Heart; Fiery World I–III; Aum; Brotherhood; Supermundane. New York: Agni Yoga Society [uncertain: years not verified].
Roerich, Helena. Letters of Helena Roerich I and II. New York: Agni Yoga Society [uncertain: years not verified].

Also cited [uncertain: not verified]: DSM-5-TR Cultural Formulation Interview; Vieten et al. 2013; Lindahl et al. 2017, PLOS ONE; Farias et al. 2020, Acta Psychiatrica Scandinavica; IOCDF guidance on ERP; APA Ethical Principles of Psychologists and Code of Conduct (https://www.apa.org/ethics/code).

← Previous · XIV-055Martinus's spiritual science Next · XIV-057 →Arcane School and Lucis Trust Triangles