kinds in the Aryan point of view
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.
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
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
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
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?
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
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.
1. George Dumesil. L’ideologie tripartie des Indo-Europens.
Dobrev. A History of the Bulgarian state-building –
An Introduction to the Vastushastra –
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
8. Jean Napart. Indian