The three
kinds in the Aryan point of view
Part I
The three kinds in the society and man
Following the unwritten laws of their
race, the Aryans have created advanced civilisations, based on the three-functional
hiererchy – priesthood, warriors and work-people. Being true to their racial
soul, they have ever accomplished their social order as continuence of the
cosmical order, concluses the French profesor George Dumesil. The three social
estates are coresponding to the three World kingdoms, also to the gods, who
govern them. Above the all, first we must look for the reason of this trinital
order - in the single man and in the vital needs of his tribe.
The three
basic virtues
What needs a man suffiecently to live? On
the first place he needs in means of existence – food, clothes, house, which he
obtains with work. But the work is only the half of the real labour, the welfare must be protected as well. If a man
wants to have right of free work, and life at all, he has to win it, being warrior.
The life is one eternal war – for realisation of the Tribe and occupation of
his vital room. The life is Will for power, concluses the great German
philosopher Friedrich Nietshe. In the warriors deed has been realised the will
for power, not only for the force domination of the Tribe, but allmost for
preservation and improvement of its race. But the sacred symbol of the racial
inheritance is the blood – it circulates inside the man and passes in the generation,
it is immortal infact. In this reason in the ancient societies the value of man have been mesured with the nobelity of his
blood. So the ancient men were subordinating their single lifes to the sacred
laws of the blood.
However a man must not only warior to be,
in the closed meaning of this notion. The laws of life are too complex, so not
all the problems in this world could be solved with power only. The man must
completely be lord of his destiny – not only in the room, but also in the time
dimension, in the distant future. That is why he needs in knowledge about the
Whole one, he must build himself as thorough person.
Stadying the laws of nature, man gets to know its
unvisible Creator, the Creator of himself. The highest sence of the single life
is the knowledge of God. When he achieves unity with the Lord, the man
relates his knowledge to the Divine beginning, so he can use it only for good,
without disturbing the divine order. In the long run good is only this, which
is good for the Tribe. The spiritual development is not end of itself, it is service of the use of Tribe, for realisation
of the spirit of his race. Only noble blooded man can open his sensities to the
Spiritual dimension, to achieve a vision for the secrets of Creature
and the destiny of his tribe.
“After this, in the fourth week, the saints
and the righteous men will have visions, for the generation will be brought
peace and will be built a house for them; in the fifth week there will be built
a mighty and impressive pallace for them.”(Book of Enoch 92:9)
Reasoning over this, we concluse, that in
the man realizes the three-functional unity of his fundamental virtues – workers,
military and spiritual, who set in motion the three circles of the
human existence – exchanging, bloody and spiritual. One of the
symbols of the spiritual cyrcle is the
eight-legged horse of Odin – Sleipnir, according to the German mythology. With
the use of Sleipnir Odin passes from the Heaven kingdom the Earthen and
backwards to the Heaven.
The
three-functional hierarchy
The single
man can not completely develop the spiritual, military and work
virtues in himself at all. But the necessity of them made the orygin of one
social structure of social division, with its three-functional identity in the
Indoeuropean nations. According to prof. Dumesil, it has the following view:
1.Justice power, which spreads over the functions of
souvereignity, magic, religion and together with it – the legislation.
2. Political power with the executive authorities of police, army
and administration.
3. Economic power in the sphere of trade, goods, production and
welfare. (1)
This type
of social organisation has been valid in all the Indoeuropean nations,
independently on the level of their state organisation. In the small tribe
states of the Ancient Celts the three-functional hierarchy has the following
order:
1.Druides – priesthood.
2.Flyith – warriors.
3.Bo-irig – owners of cattle.
The Ancient
Germans had a similar social organisation, with the following known estates:
1.Armanes – priesthood.
2.Berserkers – warriors.
Achemenidian
1.
Anthra van – spiritual estate, consisting of priests-mobades, known also
as mages.
2.
Satrapes – administrators; rathae star – fighting in chairots
warriors.
3.
Work people: vastrio – stockbreeders; frushiant – farmers.
In the Indian society, which consists of
different races and folks, the three-functional hiererchy is complicated. It is
related to the particular races, who constituate
the basic four (not three) castes (varnes):
1.
Brahmans – priests and ministers.
2.
Kshatrians – warriors, administrators and kings (rajahs).
3.
Vajshes – farmers and tradesmen.
4.
Shudres (Non-aryans) – farmhands and servants, who work for the higher
three castes.
The Ancient Bulgarians had an advanced
state organisation, with more than 40 state government and military titles,
based on the three-functional hierarchy:
1.
Kolobars – priesthood.
2.
Wariors estate: boilas – superrior commanders; tarkans –
administrators; bagatours – heavily armed horsemen; bagains –
line officers.(2)
3.
Work-people, called simply Bulgrians accordind to one famous stone
script of Khan Malamir.
According
to the principle of one-man managemant, the suprime power
belongs
to the King. As a rule, the King belongs to the priesthood, but he realizes the
thorough management over the three estates, being together a suprime priest,
suprime commander and authocrat. At this principle the states of the ancient
Bulgarians and Persians, also the
As a form of a social order, the
three-functional hierarchy is not only a creation of the Indoeuropeans. In
general, it is indigenous to the folks of the White race,
it must be risen after the creation of the White man. This concept is developed
in the Plato’s dialogs Timaeus and Critias, where he tells about the most
ancient world civilisations – the legendary Atlantis and the existing at that
time state on the place of
The legend about Prehistorical Athens and
Atlantis, sank proximally 12000 years ago, is not any fiction. Fragmentary data
of these distant prehistorical times are preserved in many folk myths. We state
that many time before the Indoeuropeans another white folks have been dominated
over the World. Determinated group ammong them constituate the Ancient
Egyptians, Incas and Guanches – the aboriginas folk of the Canarian isles.
They have specific family, dynastic and
burial traditions, unlike these of the Indoeuropeans. In this reason we qualify
these folks as inheritors of the Atlantis civilisation. The three-functional
hierarchy was developed in the Ancient Egypt, Incas empire
and also in the kingdoms of the Guanches, who were living so primitively,
according to our imagination of civilisation – in the conditions of the Stone
age. So, the Guanch’s king has the title mencey, and the
three-functional hierarchy has the following orger:
1.
Achimencey – nobelity.
2.
Cichiciquitos – warriors.
3. Achicaxna –
work-people.
At least two thousends years before the
Indoeuropean invasion the
Summerian and the
Proto-Indian
civilisation had grown up. We find many paralels of the Anciant Bulgarian
state titles and holy notions in
the heritage of these civilisations. This is evidence, that our
ancestors are
inheritors of one very ancient civilisation, which many time before the
Indoeuropeans
had spread its cultural influence over the Old world.
Ideology of
the three-functional hierarchy
The three fundamental
virtues determinate the social structure and the value system of all races and
nations. There are different folks, known in the World’s history - in some of them
prevale the work virtues, in other
- the military virtues, and no wonder, there are described folks of
priests, according to some ancient writers like Herodot. As folks of
priests we have to
understand those folks, who have expressed the spiritual
virtues. In the long run the three fundamental virtues are just one
criterion of the folk diversity.
It is clear, that folks without any
military and spiritual virtues have never created a stable social order and
solid cultural achievements. In the majority of cases they have been conquered
and assimilated by other, higher organised folks. On their part the warriors folks have also never created
long-lasting states, in spite of their organisator’s capabilities. Been rapted
in wars of conquest and led by thirst for power and plunder, they had not been
able to forsee
the future development of the historical process, to be able to govern it. That
is why such empires had allways miserably failed under their own weight.
Only states with complete three-functional
order had succeeded to preserve their might not only in the room, but also in
the time dimension. The states, where the three basic principles of the
three-functional hierarchy were realized – greatness, power, wealth, had
a stable spiritual fundament, powerfull army, efficient
administration, and flowerising economy. Such states have succeeded to
survive vicissitudes of history, because they have been be governed by
high-educated spiritual elites, who have long-term vision and strategy.
The historical sources, concerned to the
three-functional hierarchy, are too limited, because this social order has been
developed as one unwritten law. The ancient people have accomplished it as anythink
too natural, to be in detailes defined. In all the cases the three social
esetates are realized as correspondence of the three World kingdoms – Heaven,
Earthen and Underground, and they are symbolized by the three
colours, related to them – white, red and black. These colours
have fundamental importance in the Aryan spiritual tradition.
Much more about the three-functional
ideology we can learn from the Ancient Indian philosophy and legislation.
Owining to the complication of hierarhy in the Indian society, the colour
symbolism is enriched with more one colour – the yellow. It is the
colour of vayshes, while the ordinary for the work-people colour – the black,
is related to the lowest caste – the shudres.
The different nature of the casts is
explained with the myth of their orygin of the different parts of the Brama’s
body. The brahmans orygin from his head,
the kshatrians – from the hands, the vayshes – from the legd, and
the shudres – from the feet. Therefore followes the concept,
that each caste (race) has own moral low – in samskrit called dharma.
It has to be realized in
following of devoted behavior rules in the personal an social
life. How much higher is the place of the caste in the hierarchy, so much
complex are these rules.The stupilations for the moral normes of the separated castes , for their rights, obligations and mutual relations
are entacted in the Laws of Manou. The fundamental idea of these laws is, that man must be true to the people of his caste, and to
respect the people of the higher castes as well, but he must not come to the
level of the lower castes. In this way in the Laws of Manou the main natural law is realized: Be
Self, but strive to be more than it
which you are! In the subjest of this, the Chilean publicist Miguel
Serano states, that the Laws of Manou constitute one Empire of the Spirit – the
Empire of Manou.
The
metaphysical relations between the virtues of the casts and
their colours is expressed in the following wice saying of Vastu
shastra:
Each group of people has it’s
own land.
If you want to built anythink for anybody,
learn
the qualities and the enviroment.
The brahmans need white land
with
smell of butter, and sweet taste.
So they feel bliss and happyness.
The Kshatrians are connected to the red land,
with
smell of blood and astringent taste.
It leads them to power.
The vajshes are looking for yellow land,
with
smell of wheat and acid ground.
It is the best for accumulation of wealth.
The shudres in the Black juga are living in the
black land,
enchanting
as wine, with bitter taste.
As the work, to which this land brings them.(3)
In continuence of many years the official
historical science was presenting the Ancient Bulgarians as some exclusively warlike
horde of nomadians, wanderind in the stepe areas. The last researches have
disproved this wrong image of our ancestors. The Ancient Bulgarians were strong
in each field of life. “Bulgarian – it means man of wisdom, man who knowes a
lot.” With this sentence begins the written history of the Volgean
Bulgarians - so have they defined our national name. Actually the Ancient
Bulgarians have been had a reputation of wice tribe with very ancient
and advanced state tradition. They had been a high astronomical knowledge
developed, realised in one perfect
calendar. Even in our time the Bulgarian calendar astonishes the scientists
with its accurency.
The Bulgarians were also excellent
wariors, famous with their fighting skills and training to survive each
wants and hardships in the military marshes.
In the sphere of economic the
Bulgarians were famous with their top-qualitative craft goods, known in many
countryes of the Ancient World. In the our old
fatherland in
All this witnesses, that our folk has completely the three
fundamental virtues in its social structure developed. This makes us to define
the main principle of the Bolg-Aryans: In the Whole is the power. This
principle we refer to the Bulgarian Law, which we realize as legacy of the
Bulgarian holy dynasty Dulo – the Law of Dulo. It lokes to be
the fundamental idea of the Ancient Bulgarian flag, known from the
The
three kinds in the Indian age teaching
The age teachings had a fundamental
importance in the ancient men’s imagine of history. Such teachings are known
from the heritage of all the ancient cultural nations – Indians, Persians, Chaldeans,
Greeks, Celts and Atzteks. Allthough their characteristic features, these
teachings are grounded on common principles, which proves their common orygin.
Accourding to the all age teachings the World’s history is divided into four
ages. In each age dominates one human race. The end of each age is remarked
with some cosmical cataclism, realized as God’s punishment for the people’s
wrongdoings. In the four ages continuence the humanity suffers permanent
decline, which accumulates in the time, so each next age is worse than the age
before. The Ancient Indian philosophy is remarkable with its proffound
conception of the age dynamic and racial (social) domination in the ages. The
basic cyrcle of history in this teaching is the Mahajuga, continueing
12000 years. It is divided into four ages-jugas, with reduceing
continuence in their order, in relations 4:3:2:1. Each juga
has characteristic social structure.
The first age – the Krita juga,
correspondences to the popular imagine of the Golden age. The men living then
were strong as bodyes and souls, they were living
hapy, without wrongdoings. The imagine of Krita juga
conforms to the folkes, who were living in the North and
The Roman historian Tacitus was not agree with the opinion of his compatriots, concerned to the
Ancient Germans. He had been realy respecting them, impressed of their strong
race and noble social relations. In their face had he realised his dream of
just social order. With deep nostalgy
was he remembering of their fatherland, called “The Free woods” in his
books.
Many centuries later, in the XIV c., the
Europaeans discovered the Canarian isles. There was
living the aboriginal folk of Guanches, anihilated with some exceptions by the
Spanian conqueres after nearly hundred years long war. They are considered as
descedents of Atlantis, and we find them also as one example of Krita juga
people. These high, blue-eyed and red-haired men have astonished the Europeans
not only with their physical power, but with their elevated moral virtues as
well. No accidentaly the Ancient Greek writers mention about “The Happy isles”
it this part of the
The Olden Bulgarians were feeling
themselves as folk, who comes from the Golden age, “From the First Sun”,
according to the medieval Bulgarian version of the Sibila book. After the
Christianisation the Byzantian manners had destroyed the traditional Bulgarian
virtues in the noble class. But the Bulgarian peasantry preserved these virtues
in one unforged kind to the end of the Otoman domination.
In the Treta juga begins the
depravity and the decline of race. But the evil was still not great and the
three-functional order was still preserved – according to the Indian teaching
the leading caste were still the brahmans. This
age correspondes to the time since the IV to the I
millenium BC. In this age were realy developed civilisations, governed by
high-educated spiritual elites – we qualify them as spiritual civilisations.
The earliest of them are
In Dvapara juga governing caste
were the warriors – kshatrians. This age correspondences
to the Antique Greek-Roman civilisation, also to the later Medieval European
civilisation. The priest estate there was not so erudite, with great
authority, so the doverning estate were mainly the
warriors. For example the citisen of the Ancient Rom were divided into a two
well known estates – patricians and plebeans. The governing patricians
are military aristocracy, who had the rights of the priest estate appropriated
– the so called sacra.
On their
hand the plebeans have never recognised the sacra of the
patricians. In shows that they had been supported the true three-functional
order, destroyed by the patricians.
We are living today in the Kali juga.
Accotding to the propherities in this age are dominateing the vajshes
and shudres, the weak as bodyes and souls, without any duty, creed and
moral. Indeed this correspondences to the modern bourgeoice civilisation,
governed in anonimus way by non-heroic elements – bankers, money-lenders,
swindlers. Its social structure is completely desrtoyed, as the military men,
police and the goverments, as well as the so called “inteligence” (the
atheistic substitute of the spirutual estate) are serving to the commersial
interestes of the World parasitic cyrcles.
The brief glance over the human history is
suffiecent to accomplish, that the decline have
allways prevailed in the life of the humanity, so like curse it weights over
his destiny. The Ancient Indian philosophy explaines it with the
lose of dharma – the moral law inside the men, which bears the
social order and welfare. What is the reason of it?
The life is one anti-entropic occurrence,
but in long-term perespective it suffers slow degeneration. The nature corrects
it with the middle of the inexorable action of the natural sellection – it
cleans all the unvital from the life. But how much independent from the nature
becomes the man, so much he becomes unable his own nature to control. Owining to
the supression of selection there are accumulateing in the generation some
degenerative mutations, which dues to the race mixing or entire degeneration.
In this way the quality of the race becomes worse, so the social structure
suffers destruction. This destruction looks to thorough chaos to mesure– the Mahapralaja
(The Great decomposing). However this decomposing will
not lead to the end of the World, nor will it destroy the earthen life.
Contrariwise, it will be only one purifying, so the life will continue it’s eternal circulation.
The age circle is related to the imagine
of the three supreme deities in the
Indian
pantheon: Brahma – the Creator, Vishnu – the Preserver, and
Shiva – the Desrtoyer. Brahma does the creation in the beginning of Krita
juga. The brahmans are the governing estate
in this juga, so it is also named Brahmana juga, or Satiya
juga – the True age, as well. Vishnu acts in the middle of the
cyrcle of history, to preserve the humanity of the decline, increasing at this
time. In Treta juga, when the
power let to come in the hands of kshatrians, Vishnu embodied
himself into a brahman on military duty
– the so named Parashu Rama avatara. So he succeeded to preserve the
God-established brahman’s government. In the end of Kalijuga,
when the demoralization gets over control, Shiva comes with his cosmical
dance to destroy the world. He comes realy on the unhealthfull life to destroy,
to make possible the good life in the new Satija juga to
flourish.
The
trinital alchemistry of man
The our
three-kinds teaching will remine incomplete, if we can’t proffoundly develop
it. In the way of our exposition we have touched so important questions of the
creature, complete history and future of the humanity.
The key of these furtune secrets is hiden in
the answer of the question: What is the nature of those entire powers, who set in motion the three cyrcles of man – spiritual,
bloody and exchangeing, and the social order caused of them. These
powers are out of the sphere of the well known matherialistic science. The kind
of them is subjest of the metaphysical science. They can not be in exact
formulas defined. Searching their qualityes and relations in
the sensible world, we concluse for their nature in general.
The Aryans have ever been developed their
teachings on the knowledle of the natural laws. They have been realized the
trinital order of man as one natural phenomenon, related to the thorough point
of view. In this way, in olden times had one trinital philosophy arisen. Like
other Pre-Christian teachings, anihilated everywhere, this philosophy is
preserved in
Samkhya is defined
as dualistic philosophy, which recognises two independent beginnings of the
Universe – purusha and pracrity (spirit and nature). Pracrity
is built of three basic substances, or kinds, named gunes:
1.Sattva –
the the spiritual potencial, the pure kind, whith makes purusha in pracrity
to penetrate.
2. Rajas – the active power.
3.Tammas – the dark, unactive matter.
The three gunes are presenting in
the whole Universe, they stay in the fundament of life. If we refer to the
biology, we will be assured, that the gunes are
expressed in the three embrio layers of the animals and man: ectoderm,
mesoderm and ectoderm. Sattva prevails in the outside embrio
layer – the ectoderm, of which drows the skin, the organs of sensity and
the nerve system. By the means of them we get to know the World, therefire the
unvisible spirit – the purusha, so we realize our spiritual cyrcle.
Rajas prevails in the middle layer, of which grows the muscularity, the
reproductive and the blood-circulary system. There is the power, which sets in
motion the life, and realizes the bloody circle.
Tammas prevails in the entire organs,
which realize the exchanging cyrcle.
The natural variety dues
to the gunes interaction. When the gunes are balanced, pracrity
is quiet. When this balance is desturbed, different vital formes from the
primary fundament are rising. Therefore the variety of nature is based on the
different gunes relations in the living creatures. But in the further
development the gunes relation goes to disharmony, the life exhaustes
and suffers decomposing – pralaya. The life cames back to its primary
fundament, while the gunes charmony restores.
We find the idea of the three kinds charmony in the popular Bulgarian saying:”Zdrav i
tshitav”. The Bulgarian folkresearcher Petar Dovrev has extablished,
that the word TSHITAV is a synonim of ZDRAV (healthy), but it orygins of
the Proto-Bulgarian root TSHIT, which also means “three”. Therefore healthy is
he, who is TSHITAV, in whom the three kinds are charmonized.
These objective laws
determinate the human development in the ages of history. The principles
of Samkhya make us to explain the essence of the social decline – it
is a process of consecutive falling away of the three kinds and the
cyrcles, which they realize. That is why the process of history is
posible with success to be prognosticated. The ancient prophecyes of our age
are realy proveing our statement.
Dominateing in the Krita juga were
the men with charmoniously developed trinital order. First imporsance in their
life had the spiritual cyrcle. The greater part of sattva was
determinateing the complete cultivation of their spiritual sensities. With the
means of them they were able with the higher divine powers to communicate, so
they were accomplishing one proffound knowledge of the being. Ancient Greek age-teaching
mentions about these abilities. There is stated, that the first men were living
as gods, and even the very gods were comeing to seek advance of them. According
to the holy Mayan book “Popol Vuh”,
“The first
men had knowledge of all thinks, existing in the World. When they were looking
away, at once they were seeing and observing from the top downwards the whole
heaven arch and
the interior of earth. They were seeing even such thinks, which are in deep
darkness stealthy. They were seeind at once the whole World from their staying
places, great was their wisdom.”
In the contemporary occult sciences such
abilityes are definerd as “widening of consciouness” or “spiritual
vision” .
Thanks them the men of Kritajuga were
themselves as complete persons cultivateing, in such level to be comemsurable
to the gods. Such men could realy built one best society, such as this in the
myths described.
In the next ages the part of sattva
began to decrease. It caused reducement of the spiritual cyrcle.
Dominateing in the Dvapara juga were the men with first rate-importance
of the bloody cyrcle. In spite of their reduced spiritual horison, these
men were continueing to be true to the laws of nature. Cultivateing their wariors
virtues, corresponding to rajas, they were tirelesly fighting for
the domination od their tribes. First
of all they wrer observing the sacred laws of blood, a point of honour
for the deserving wariors.
In their order the military virtues began
to suffer decline in the Kalijuga. In the contemporary age dominateing
are those men, whose
existence
is reduced to their exchangeing cyrcle, who spend their life in
satisfaction
of their material needs. Today this satisfaction striving reache its extremity,
defined as consumism. But the slavery of the material needs comes to
contradiction with the laws of nature – it supresses the reproduction will. It
makes posible in the Kali juga the so named “mariage of convenience”,
being justifyed by thirst of wealth only. This kind of mariage is naturaly of
the cost of the quality of race in the following generations. In this way the
reversive selection is being promoted. The sacred laws of blood are profaned,
accvourding to the Edda prophecy.
The working virtues have main importance in
the live of the Kali juga
people.
Up to the not distant past the small and middle producers were the main social
power. They, who constituate the so named national bourgeoise,
corresponding to the vayshes. As diligent and enterprising men they were
holding one stable and prosperiting society.
But
this is history in our time. The World today is governed by the international
money-lender bourgeiose. Their enterprise is reduced to acccumulation of
unearned, parasitic incomes. With the middles of numerous mass-medias they
spread their decadent virtues all over the World. We are observinf today the
destruction of the last pillar of our society – the working virtues.
Consequently we are living in the time of shudras – the lowest social
caste, who are stranger to the three foundamental virtues. But the laws of Samkhya
make us to state, that the contemporary social-political system is very
anti-natural. It is not able for a long time to survive, owining to the great
contradictions inside the system.
As we
noticed, there are different social estates, dominateing in the Kali juga.
That is why it has to be into two periods divided: the period of vayshes and
the period of shudras. In this way is divided the Fourth age in the Atztek’s
age teaching, so the ages ammount to five at all. No one knows where from, the
Atzteks were cleary about to the three-kinds concept,
to realize in their age-division.
The
historycal development in the social casts shows, that they are not in some
social reason arisen. Above all they are historic determinated races – races of
the Spirit.
In the Tantric
teaching the spiritual races are classified in the following order:
1.Divya – divine-natured men.
2.Virya – heroic-natured men.
3.Pashu – animal-natured men.
Therefore our teaching in not any new one
– we want only the well forgotten old teaching to remember. But we are not the
first, who revive the Race of spirit teaching. Still in the beginning of the XX
century the great Italian philosopher Julius Evola advanced s similar teaching,
based on the following concept of the human trinity: body – soul – spirit.
This concept is known from the Christian teaching, but it had realy in the
Ancient Egypt arisen. Evola sets the spiritual races in the following order:
1.
Eternal race.
2.
Race of the Spirit, the both corresponding to Divya.
3.
Personal race, corresponding to Virya.
4.
Race od the body, corr. to Pashu.
Not only in the age-teachinhs, but also in
other myths and legends is said about men-gods, in the first age lived.
But there is said about their relations with the mortal men,
corresponding to the animal-natured men – pashu. From the mixed mariages
between the divine and the mortal men were born the famous
warlike giants, who were in the next ages over the World dominateing. In
this way, owining to the race mixture, these first men-gods losed theit divine
virtues.
When we accomplish the sence of the legends,
we have one important particularization to do: in the age-teachings is actually
described the history of one God-created race, not of all the human
beings. The White men are the only creators of the World’s civilisation,
with all its cultural and scientific accomplishments, in this number the age
teachings as well. In the form of “human history” they have in fact their own
history recreated. So must we understand the notions as “men” of “humahity”,
used here.
An oryginal concept about the human
alchemistry advances Plato. Accourding to him the divine nature of the
Atlantes and the Prehistorical Athenians dues to the gift of divine element
in them, inhabited from the gods. The decline therefore dues to the mixture of
this divine element which the mortal element, inhabited of the mortal
men. If we pay more attention to the Indian age teaching, we will find this
concept advanced there too. The social decline is mesured with the lose of dharma,
and it’s part in the ages is defined in the following
order:
1.Krita juga – full dharma.
2.Treta juga – ¾
dharma.
3.Dvapara juga
– ½ dharma.
4.Kali juga – ¼
dharma.
As a moral law inside the man dharma
is no else than one expression of the divine element, so the part of dharma
in the ages in fact is the part of the divine element in the races,
dominateing in the particular ages. In this relationship the dominateing in Krita
and Treta juga brahmans must have prevailing divine
orygin – they are divya. The dominateing in the Dvapara juga
kshatrians have half divine orygin, as virya. In the Kali juga dominateing caste are the vajshes,
whose divine orygin is ¼, but later dominateing become the shudras,
totally from non-divine orygin – pashu.
These fundamental principles revale the
concept of dvidja – the categoty of the twice-born (dvajdi
in Bulgarian), which includes the three uper castes – brahmans,
kshatrians and vayshes. According to the Laws of Manou they are able
secomd life after the dead to live, because they have immortal souls. In
contrast to them, the shudres have no divine element,
consequently they are not able secomd life to live – they are advidja.
In the Dvidja concept is one proffound wordly wisdom advanced: All
over the life we must strive the divine element to cultivate, independently how
much have we this element inherited.
As Julius Evola States, it is not posible one pure Aryan race to revive, but we
must the spirit of race to newbear.
The proffound knowledge of the human
alchemistry leads to the general conclusion: The qualityes of the three
(or four) spiritual races are realy by the both basic elements determinated –
the divine and the mortal element , in their different
correlations. On the other hand these two elements correspondence to
the gunes in Samkhya: the divine element – to sattva,
and the mortal element – to tammas. These gunes are realy
the both potencian energyes, which can express themselves in connection with
the active energy – rajas. The creature and good deeds
spring of rajas and sattva, as well as the crimes and vices – of rajas
and tammas. Therefore the fortune question rises: how we have to
realize our vital energy- in the divine or in the animal beginning?
Part II
The three
kinds in the Universe
The Aryan
pantheon
The being is one complex tangle of cyrcles
of creation and destruction. Accourding
to the Aryan point of view, the order and the charmony are not anythink
accidentaly arisen - they have allways been treathen by destructure. The Aryans
have built their order in commensyrability with the order of Nature, to
preserve it from arbitrary changes in the eternity. However, when such changes
are done, the order could be restored, looking at its prototype – the Nature.
Accourding to the Aryan cosmogony, the
World divides into three kingdoms: Heaven, Earthen and Underground.
The three fundamental colours in the Aryan tradition – white, red and black,
are related to the three kingdoms and to the three estates as well. These three
kingdoms are inhabited by three groups of beings: gods, men and daemons.
A central place in the Aryan cosmogony occupies the World tree, called the Tree
of life as well. It connects the three kingdoms in one thoreogh Universe. His
roots are penetrateing to the Underground kingdom, the wood crosses the Earthen kingdom, and the branches are reaching
to the Heaven. The three World
kingdoms are inhabited by different animals and mythical beings, who embody the natural and the supernaturan forces.
“A high tree is grown, by the root an
yellow dragon lies, in the middle – a thin snake, in the top an eagle nests.”
In this Bulgarian folk song is just myth for the ash Idgrassil recreated.
Idgrassil is the World tree in the German mythology, accourding to the Edda.
The yellow dragon is just Niedrir – the Low cutter, who gnaws the roots of
Idgrassil. Actually by the wood of Idgrassil are living snakes, and in the top
an eagle stays. In the Broto-Bulgarian mythology, written in “A story about the
King’s daughter” the World tree is named Boy Terek.
In many Aryan mythologyes the World tree
is related to the oak – as symbol of the eternal life, and keeper of the forest
wisdom, according to the knowledge of the Celtic priests – the druides.
As we know, the bark of the oak is brown, but the brown colour
orygins from the mixture of the three basic colours – the white, red and
black. That is why it is the fourth colour, spread in the Aryan
tradition.
The three kingdoms have temporal dimension
as well – from the base up they are related to the past, presence and future.
They also symbolise the continuence of all the generations, who consist the
Folk’s community in the eternity – dead, alive and non-born.
“The building of pantheon of the Indoeuropean
gods reflects to the three-functional structure of the human society, and this
shows the exclusive charmony between the God’s world and the human world. The
first is connected with the other so relatively, that the man could be never
realized as some by-product, seized by the absolute concept of dependence. One
concept, pecular for all the religious formes, based on the might of one
totalitarian deity” – concluses the German philisoph
Piere Crebs.(1)
Accourding
to prof. George Dumesil there are three gorups of gods in the Indoeuropaean
pantheon:
1.
Lord gods – Zeus, Yupiter, Odin,Varuna.
2.
Gods of the war – Ares, Mars,Thor, Indra.
3.
Gods of the fertility.(2)
In the Vedian pantheon these three groups
of gods inhabit three levels
of
existence, which do not totally concide to the three World kingdoms. “In the
each of them (spheres) dominates at one supreme god – Savitri or Suria
(Sun) in the Heaven, Indra or Vayu (air) in the Intermedian,
and Agni (fire) – in the Earthen. Each of them expresses himself
in eleven different formes, realized as particular deityes. So
the main Vedian deityes ammount to thirty three.” (Stefan Tsholakov, 3)
The three groups of gods are existing in the Proto-Bulgarian pantheon as well. The Lord
god of our ancestors is Tangra. We know this name form the Khan
Omurtag’s inscription, found in cult centre of Madara, North-Eastern Bulgaria.
TANGRA means “Thunder-god”, related to the English word THUNDER and to the
German DONNER, with the same meaning. It is interesting, that DONNER is also
the older name of the German god Thor. Concerned to his function, Tangra
is not only Thunder god – He is Suprime Heaven God, without image or
similarity. In his cult we discover the oldest Indoeuropean deity, known as Dyaus-Pitar
(The Heaven-Father), accourding to the legends of some Indoeuropean folkes.
There are two categoryes of deityes in
the Bulgarian pantheon, accourding to “A Story about the King’s daughter” – one
medley of Proto-Bulgarian mythology, heritage of the Volgean Bulgarians. The
first cathedory constitutes the Lord God Tangra, and the secomd – the
other gods, named alpes. Alpes are the Sun, Moon and and other
stars (planets), also the super-human gods – the alpes-dives. Accourding
to the Dumesil’s classification, lord gods are Tangra and the alpes
Hursa and Bars. Hursa is the Smith-god, the Son of the Sun. He
hammers weapons for the heroes, and he had to the first men immortal souls
given, as well as many knowledge and skills. In this reason the men are
respecting him as their protector, accourding to the Story. The same image of
Smith-god we find in the folk legends of the
Bars is the Ever-observing-god, who
wathes the Cosmical order. He is arbiter, who solves the quarrels between the
gods. In the Story Bars is named after his embodying – the bars (snow
leopard), sacred animal in the Proto-Bulgarian mythology. In his function Bars
is related to the Hinduist god Shiva, also to the German god Heimdalur.
There is one Bulgarian folksong, published by Georgi Rakovski, which testifiyes
that Shiva, called there SIVA, had been honoured by the Danubian Bulgarians.
The alpes Hursa and Bars are
famous with their magicle power. Hursa makes weapons with magisle
strenght, but he also deprives the strenght of the weapon of he, who dires to
cross his way. With glance only alp Bars can kill he, who makes him
angry.
The God of the war – Barin,
has a great importance in the Bulgarian mythology. Like Odin he is the
Lord of the slain heroes. Divided into two armyes – The Light and Dark alpes,
they are fighting one-another in the Heaven, just like the warriors of Odin
in Valhala. The fighting in the |Heaven alpes determinate
the exoduses of the men’s battles in the Earth. Barin
gives also some sighns to his chosen men, which they have to solve, to discover
the key of victory. Accourding to Petar Dobrev the name BARIN means
“victory-giver”. The st.George , who is accesor
of Barin if the Christian tradition, is just called Pobedonosetz (Victory-giver).
The son of Barin is Khubar, also warrior-god. When we compare Barin
with Odin, we notice that Khubar conformes to the mightest
Odin’s son – the Thunder-god Thor. On the other hand the name of Khubar
sounds just like the name of the Vedian god Khuber – the God of the
wealth and keeper of the North.
The fertility-gods are not exactly
determinated in the Story. We relate to them the Fire-godness Artish, as
well as the good dragon Baradsh – the protector of the Holy Bulgarian
dynasty Dulo and keeper of the King’s palace.
We find that the gods of the Bulgarians are
the same archaetypicac gods, honoured by all the Aryan folks. The
Proto-Bulgarian mythology is just closed to the German mythology. It seems
there is not any accident. We state that this relationship shows the traces of
the Aeses – mythical tribe, sacred in the German pagan tradition, who
has handed down his culture to the Ancient Germans. Accourding to Snore
Sturluson, the Aeses have came in the German
lands from East, from the lands in the North of the Caucasian mountain. In the same land were living the Ancient
Bulgarians about the I-II century CE.
Searching the Bulgarian folk believes, we
find one important speciality: in the
cults of the saints, accessors of the pagan deityes - lord gods, gods of the
war and the fertillity, in all the cases prevails the cult of
fertility. This is so, because the Bulgarian folk culture is preserved by
the peasantry. The peasant looks at the World only by his point
of view, he relates all the his ideals to the fertilious
cult. Therefore the cult of fertility, widespread in our folklore,
is not the all. It is only the one side of the Bulgarian folk creed. The old military
estate, destroyed by the Otoman conquest, was proffesing the cult of
heroism. But the pagan priest estate of the kolobars, destroyed
earlyer, at the time of the violent christianisation, was proffesing the cult
of wisdom. In the long run there are three main principles of the Aryan
pagan tradition: Wisdom, Heroism, Fertility.
Each estate in the Aryan society proffeses the cult of those
god, who corespondes to his place in the hierarhy, and looks for his protection
in the life. It is carryed out the idea of the three cults in the
Ancient Persia. Accourding to the Zoroastrian tradition there divine services
were done in three main temples of the Holy fire. These temples devoted to the
each one of the three estates – priesthood, warriors and peasantry.(4)
A central place in the
Bulgarian and German pantheon occures the All-Father-god. He is
not one god – for the Bulgarians the All-Father is Hursa, but for the
Germans – Odin. It is so, because each folk brings his generation to his
all-father-god. Concerned to the three-functional divine hierarhy, The All-Father-god
is Lord god, but he has not only spiritual and magicle
functions, like Bars-Heimdalur. The All-Father-god realizes the
three main functions – spiritual, military and working (fertilious),
so he correspondes to the King in the Aryan tradition – he is the King of
the gods.
Oryginaly these three functions are combined
in the image of All-Father in the Bulgarian and German mythology. Hursa
is the Smith-god – he presents the workers estate, but he hammers
the weapons of the heroes, so he is also connected with the military
estate. Hursa has the first human beings spiritualized, so he
has spiritual function as well. He expresses himself as King of the
dives-gods, and only Tangra Lord in over him.
The cult of Odin rizes
in the III-th century BC in Northen Eyrope. Odin is one
archaetypical Aryan god, in whose image are combined the features of other
deityes, hohoured earlyer by the Germans.(5) He is
mainly warrior-god, very closed to the Bulgarian Barin in this
relationship. However Odin is also God of the wisdom and poetry.
Accourding to the myth, he has discovered the runes – ancient script
singhns with deep metaphysical sence. In the German pagan believes Odin
is presented as god, who brings deer cornes, like the Celtic god Cernunos – the
God og the forests and fertility. In this way Odin is
also related to the cult of fertility, proffesed by the worker’s
estate.
It is not
posible to be compared the Heaven Smith Hursa and Odin, the Lord og the wariors in Valhala. It is too large the
difference between them, but we discover in the both gods the
the
idea of the All-Father-god, and the main principles og the Aryan
point of view in this idea incorporated. The All-Father-god
unites the cults of the whole folk community, also the both pillars of the
human consciouness, accomplished dialecticaly in the pagan tradition- the belife in
the gods and the respectation to the forefathers.
The
All-Father, where everybody can himself discover.
The
trinital and quaternal division
The Three-kind teaching is related to the
vertical World graduation. However it is not the single idea for the Universe
order in the Aryan point of view. In the horisontal plane the World divides
into four directions, the year – into four seasons, the nature –
into four elements: earth, water, air and fire. There are some
teachings, developed on the base of the quaternal division. They do not
contradict to the teachings, based on the trinital division, in many
cases they are even each-other complemented. Except Samkhya, in Ancient
India was also developed the Nyaya-Vaysheshika philosophy, based on the
concept of the four elements and the spiritual substance – akasha.
But these two teachinhs are not comparable in their subjects. Nyaya-Vaysheshika
is matherialistic philosophy, it studyes the physical substances of nature,
while Samkhya is spiritual philosophy – it interestes in the
metaphysical qualityes of nature, unprovable by physical experience.
The Druides-teaching, called druidism,
is mainly based on the quaternal division, in relation to the four
seasons and the four elementes. However it is there also developed
the three-kinds concept, like in the Samkhya
philosophy. We mean the concept of awayn – the power of inspiration,
which expresses in three dropes, from where the three beams of
inspiration sre springing away.” The expressed in outher formes world is
successor of the trinital awayn, and when the balance of Universe
suffers desrtuction, awayn will never itself express in natural way, so
it must be back to the sources of his own nature.”(Katlin Mathews, 6)
With inborn feeling of the high order of
Universe the great Bulgarian folk researcher Dimitar Susulov had tried the
Ancient Bulgarian metaphysical teaching to restore.(7) In his Suprime unity
teaching he developes the Center and two wings - principle. On the base of
this principle the state of the Hunors, considered as Bulgarian
ancestors, was constituated. However the Center and two wings - principle
refers only to the horizontal order of World, so it does not conside to our
Three-kinds teaching. The center and the two wings are set in linear order, so
this principle could be in war well aplicable, because it suits to the line of
front. In the center
and the four directions is the only thorough idea for the horizontal order of
World. But through the center are the three World kingdoms projected as well.
So we concluse, the order of World is based on the seven-taled division in
the whole plan. The seven-parted principle has great importance
in the Aryan spiritual tradition.
The sacred conception of the quaternal and
trinital division manifests in the archetypical Aryan symbols: The Swastica and
Celtic cross, respectively Triquester (trinital swastica).
The male and female beginning
The idea
for the male and female division has great importance in the Aryan cosmogony.
On the base of this principle is the daoism developed – the teaching of
Lao Dsa, who has not realy Chineen orygin. Accourding to his teaching the
Universe consists of two main substances: male (heaven) – jang, and
female (earthen) – in. A similar conception is known from the Ancient
Summer. The both substances there are called recpectively an
and ki. Similar conceptions are known also from
If we want to develop the Three-kinds
teaching in dept, we must be clear to the Aryan conception of the gods and
Creature. It is just foundated on the understanding for the male and femile
beginning. The Ancient Aryans have never imagined the Creature as any planed
and single action, done by one all-powerfull god, such as in the Biblical myth.
The further developed of this idea reached to the ominous free-masons “Great
architect” doctrine.The so called “Great architect” is just those cold and
unfeeling reason, creator of all this Today’s anti-natural world, which
strangles and supresses the our will for life.
Accourding to the Indoeuropean cosmogony
concept, the World is created in the mariage of the both deityes: The Heaven
Father (Dyaus-Pitar), and the Godness-Mother. The Creature is
done by the gods, but it is mystery, which does not lend to any description and
concsious projecting. It is beginning of the new life, and in accourdance to
the laws of life it must be realized with lowe. From
the divine mariage (hierogamy) appear new gods, who continue the act of
creature in their turn. The Aryan conception of creature is developed in the Tantric
teaching, complemented with the Hinduism and Samkhya. “
God is the very trueth, just sattva. But to be able to
create, Shiva needs also a matter, which is too energy. It is named shakti in samskrit, and she as godness imagined, the
other halb of the God… He (Shiva) was made by the first god Brahma, to
create the World. When there was nothink existing anywhere, complete silence
was dominateing. That is why the primary act of creature has blown up as a
storm or bursting fire, because it was the primary expression of the very
energy. Rudra (Shiva) have called:”I need a women, to be able to create”
” (Jean Napart,8)
The Indian wisdom makes us to clear the
proffound metaphysical meaning of the Bulgarian folk belives, token refuges of
the cult of the saints. To each saint our people has attached at one saint
woman, at to each saint woman – at one saint. This folk
philosophy opposes to the Church canones, but it shows that the idea of the
male and the female division has fundamental importance in the Bulgarian
national point of viev, no less than in the Hinduist. Convincing evidence of
this is the Bulgarian wort SA-TVORENIE – it means “both-creature”, not only
TVORENIE – “single creature”. It also sounds as SATTVA.
The idea of male and femle beginninh is
recreated in one of the most popular Bulgarian folk traditions, concerned to
the down of Spring – the wearing of martenitza.
The martenitza is king of charm, made of colour treads – white
and red. The most expressive martenitza
consistes of male and female figures, who have the olden Bulgarian names – Pijo
and Penda. Pijo is white, with addition op red, and Penda is red,
with addition of white. This is one kind of Bulgarian “Dao”, but in
red-white colour combination, not in black-white. Pijo and Penda proffoundly
reveal the spiritual massage of the martenitza, because they symbolize
the male and female deityes, who create the new life in the comeing Spring. As
we have higher up clarified, God is the trueth (sattva),
and the Godness – the energy (rajas). Just this concept is in the
colours of Pijo and Penda recreated. Rajas is
the active energy, which fits together with the both potential energyes –
sattva and tammas. Of the connection of rajas and sattva rises the light, which helpes us to see the truet and good
deeds to do. But the energy is able also with the darkness to connect, where
from appear the crimes and vices. Therefore through the martenitza we have just
the first abelity each-other to wish. We have our vital energy in
creature and good deeds to realize, the charmony of the Might and the Spirit to
accomplish, heelthy and happy to be.
The same massade emanates the flag of
mariage, nade by red and white towels accourding to the Bulgarian folk
tradition.
The three kinds in the Bulgarian folk costumes
The Three-kinds teaching has proffound
foundation in the Bulgarian national point of view. The colour combinations in
the Bulgarian folk costumes are the most expression of this point of view. We
don’t know other folks like Bulgarians, who has so entirely realised the
trinital idea of the Cosmical order in its traditional
clothing. The most typical men’s costume consistes of white
shirt with red embroidery, red belt and black
trousers. In their order the colours are completely corresponding to
the three World kingdoms: Heaven, Earthen and Underground.
A similar men’s costume is known from
symbol of the
Cosmical charmony it unites the colousr of the three estates in the Folk
community.
The belt has a sacred importance in the
Bulgarian men’s costume. As symbol of the Earthen
kingdom it connects to the other kingdoms in the overal order of man and World.
Accourding to the Bulgarian folk belive , in the Earth
only the men are wearing their belts round the waists. In the Heaven the
men are wraping the belts round the heads, as well as in the Underground
world - round the legs. The belt is aslo symbol of the mature and
potency, because it correspondes to rajas. That is why the boys have in
first time to gird their belts in the Initiation ceremony, when they become 16
years old. In this age the young man formes himself as person, commensureble to
the Universe. With the red belt he manifests the completeness of his
trinital graduation. No wonder this sacred ceremony is being carryed out in the
Koleda, in the festival of the Bulgarian forefather – King Koled and his
son Bolg. After King Bolg we are named – that is why we are Bolg-Aryans.
The newly initiated boys are joing
to the crown of koledars, in their order to sing the eternal hymne of the
Bolg-Aryans:”Bolg se rodi, Koledo” (Bolg is born, oh my Koled).
The three kinds in the year’s cyrcle
The Bulgarian kalendar is Sun-based. Main
importance in the year’a division have the four festivals of Sun, which
determinate the bourders of the seasons. Another four festivals are situated in
the middles of the seasons. We call them intermedial festivals. These eight
festivals are completely identical to the festivals in the Celtic and
German calendars, foundated on the same eight-tailed division.
The year is also divided into two half seasons
in the Bulgarian calendar– warm and cold, determinated by the
festivals Gergyovden (6 V) amd Dimitrovden (8 XI). They are the
most sighnificant of the intermedial festivals. It is going an active work in
the period from Gergyovden to Dimitrovden – in the fields of the agriculture,
stockbreeding and other labours. Therefore the names of these two festivals
have such a legendary importance in the Bulgarian economical tradition.
Accourding to the unwritten law of Bulgarians the shepherds and the farmhands
must be engaged in Gergyovden, and payed for and
dismissed in Dimirtovden. So the Gergyovden is known as the Shepbreeders
festival. However Gergyovden
is also being celebrated as Bulgarian army festival – it is the
Day of Courage.
From olden
times the Bulgarians have in this day the God of the war Barin being proclamed.
They were faceing to him protection and victory to give, in the military
campaigns, which were ordinary after this date to begin. That is why our warriors festival is to st.George related to. St. George is
the just the acceptor of Barin, also of the Thracian horseman-god Heros, in the
Christian tradition. The end of the military deeds is being in the festival of Mujka zadushnitza
(Men’s feast of dead) celebrated – 21 XI, 13 days after the Dimitrovden. This
festivas in devoted to Archangel Michail, called the Lord of the Heaven
warriors. He is expression of Barin (Odin). In this time of year Barin comes
with his warriors downwards to us. With solemn ceremonies we celebrate the
heroes,who had fellen for the Bulgarian Tribe and
Kingdom.
Such
is the order of the three kinds in the Year,s cyrcle:
work and war in the warm half year, and recreation of the Spirit in the colf
half year.
When the weather gets colder, the nature becomes
deserted and the trees give their vital juices to the earth. We have also to
finish our field’d work, going back to the houses. So we have time to take a
rest, and to come back to Ourselves, to go back to our
tribe roots. In the colg and long winter nights we are more offenly staying
together with our familyes and friends, to remember our songs and legends,
bequeathed by our ancestors. Just to the family and to the ancestors the
festivals after Dimitrovden are devoted to. The Koleda is the greatest of them–
the festival of the Bulgarian forefather King Koled and his son Bolg.
Since Atanasovden (31 I) the Nature begins
to wake up and the spiritual recreation transformes into a new dimension. On
white horse comes the Son of the Sun - Alp Hursa (st.Atanas), to drive the
winter coldness back, and to warm the earth with his fire breth. New other
festivals of the awakeing are comeing on. Whem we obey the connected with them
folf costumes, just we are our will awakeing – the will for creature and graduance
in the comeing spring.
The
spiritual meaning of the year’s seasons is fixed between the four intermedial festivals, which are to
the three kinds related to:
1.Winter-Spring (Atanasovden – Gergyovden) – Awakeing of the
life power.
2.Spring-Sommer ( Gergyovden – Ilinden) – Upsurge of the
work and the military deeds.
3.Sommer-Outumn ( Ilinden – Dimitrovden) – Picking the
fruits of the work and war.
4.Autumn-Winter ( Dimitrovden – Atanasovden) – Quiet. Comeing
back to Ourselves.
Bibliography
Part I
1. George Dumesil. L’ideologie
tripartie des Indo-Europens.
2. Petar
Dobrev. A History of the Bulgarian state-building –
3. Dharmananda.
An Introduction to the Vastushastra –
Part II
1. Piere Crebs. A Strategy of the cultural revolution
– Viena university, May 1986.
2. George Dumesil. La
religion romaigne archaique.
3. Stefan Tsholakov. The
Ancient Indian culture –
4. Mary Bois. The Zoroastrians – creed and costumes – Moskau, 1987.
5. Ron Mac
Van. Creed of Iron –
6. Katlin Matheus. Looking for owayn In:
Flilp Car Gom. The return of the druides –
7. Dimitar Susulov. The path
of
8. Jean Napart. Indian
mythology –