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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 !eing true to their racial soul, they have ever accomplished their social order as continuence of the cosmical order, concluses the French profesor "eorge #umesil The three social estates are coresponding to the three $orld 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

$hat needs a man suffiecently to live% &n the first place he needs in means of e'istence food, clothes, house, which he obtains with work !ut 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 $ill for power, concluses the great "erman philosopher Friedrich (ietshe 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 !ut 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 )o the ancient men were subordinating their single lifes to the sacred laws of the blood

*owever a man must not only warior to be, in the closed meaning of this notion The laws of life are too comple', 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 $hole one, he must build himself as thorough person )tadying the laws of nature, man gets to know its unvisible +reator, the +reator of himself The highest sence of the single life is the knowledge of "od $hen he achieves unity with the ,ord, the man relates his knowledge to the #ivine 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 &nly noble blooded man can open his sensities to the )piritual dimension, to achieve a vision for the secrets of +reature 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 /0!ook of 1noch 23425

6easoning over this, we concluse, that in the man reali7es the three-functional unity of his fundamental virtues workers, military and spiritual, who set in motion the three circles of the human e'istence e'changing, bloody and spiritual &ne of the symbols of the spiritual cyrcle is the eight-legged horse of &din )leipnir, according to the "erman mythology $ith the use of )leipnir &din passes from the *eaven kingdom the 1arthen and backwards to the *eaven

The three-functional hierarchy

The single man can not completely develop the spiritual, military and work virtues in himself at all !ut 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 #umesil, it has the following view4

8 9ustice power, which spreads over the functions of souvereignity, magic, religion and together with it the legislation 3 Political power with the e'ecutive authorities of police, army and administration : 1conomic power in the sphere of trade, goods, production and welfare 085

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 +elts the three-functional hierarchy has the following order4 8 #ruides priesthood 3 Flyith warriors : !o-irig owners of cattle

The Ancient "ermans had a similar social organisation, with the following known estates4 8 Armanes priesthood 3 !erserkers warriors

Achemenidian Persia was a well organised empire, which institutions were based on the three-functional hierarchy4 8 3 : Anthra van spiritual estate, consisting of priests-mobades, known also as mages )atrapes administrators. rathae star fighting in chairots warriors $ork people4 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 0not three5 castes 0varnes54 8 3 : > !rahmans priests and ministers ;shatrians warriors, administrators and kings 0ra<ahs5 =a<shes farmers and tradesmen )hudres 0(on-aryans5 farmhands and servants, who work for the higher three castes

The Ancient !ulgarians had an advanced state organisation, with more than >? state government and military titles, based on the three-functional hierarchy4

;olobars priesthood

3 $ariors estate4 boilas superrior commanders. tarkans administrators. bagatours heavily armed horsemen. bagains line officers 035 : $ork-people, called simply !ulgrians accordind to one famous stone script of ;han @alamir

According to the principle of one-man managemant, the suprime power belongs to the ;ing As a rule, the ;ing belongs to the priesthood, but he reali7es the thorough management over the three estates, being together a suprime priest, suprime commander and authocrat At this principle the states of the ancient !ulgarians and Persians, also the 6oman empire had been organi7ed Anlike them, Ancient India and the +eltic tribe states were organised on the base of the theocratic principle the kings orygin from the warriorBs estate, but the priest estate had supreme power over them

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 $hite race, it must be risen after the creation of the $hite man This concept is developed in the PlatoBs dialogs Timaeus and +ritias, where he tells about the most ancient world civilisations the legendary Atlantis and the e'isting at that time state on the place of Athens The state organisation of Prehistorical Athens was based on the three-functional hierarchy Plato states, that this organisation is constituated by the gods *efest and Athena, forebares of the Prehistorical Atheneans )imilar state organisation is defined for Atlantis In the description of the Atlantis architecture Plato pays attention to the three-colours combination white, red and black, correspondind to the three social estates

The legend about Prehistorical Athens and Atlantis, sank pro'imally 83??? years ago, is not any fiction Fragmentary data of these distant prehistorical times are preserved in many folk myths $e state that many time before the Indoeuropeans another white folks have been dominated over the $orld #eterminated group ammong them constituate the Ancient 1gyptians, Incas and "uanches the aboriginas folk of the +anarian isles

They have specific family, dynastic and burial traditions, unlike these of the Indoeuropeans In this reason we Cualify these folks as inheritors of the Atlantis civilisation The three-functional hierarchy was developed in the Ancient 1gypt, Incas empire and also in the kingdoms of the "uanches, who were living so primitively, according to our imagination of civilisation in the conditions of the )tone age )o, the "uanchBs king has the title mencey, and the three-functional hierarchy has the following orger4 8 3 : Achimencey nobelity +ichiciCuitos warriors Achica'na work-people

At least two thousends years before the Indoeuropean invasion the )ummerian and the Proto-Indian civilisation had grown up $e find many paralels of the Anciant !ulgarian 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 &ld 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 $orldBs 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 *erodot As folks of priests we have to understand those folks, who have e'pressed the spiritual virtues In the long run the three fundamental virtues are <ust 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 ma<ority of cases they have been conCuered and assimilated by other, higher organised folks &n their part the warriors folks have also never created long-lasting states, in spite of their organisatorBs capabilities !een rapted in wars of conCuest 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

&nly 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 reali7ed greatness, power, wealth, had a stable spiritual fundament, powerfull army, efficient administration, and flowerising economy )uch 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 reali7ed as correspondence of the three $orld kingdoms *eaven, 1arthen and Anderground, and they are symboli7ed by the three colours, related to them white, red and black These colours have fundamental importance in the Aryan spiritual tradition

@uch more about the three-functional ideology we can learn from the Ancient Indian philosophy and legislation &wining 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 e'plained with the myth of their orygin of the different parts of the !ramaBs 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 0race5 has own moral low in samskrit called dharma It has to be reali7ed in following of devoted behavior rules in the personal an social life *ow much higher is the place of the caste in the hierarchy, so much comple' are these rules The stupilations for the moral normes of the separated castes , for their rights, obligations and mutual relations are entacted in the ,aws of @anou 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 ,aws of @anou the main natural law is reali7ed4 !e )elf, but strive to be more than it which you areD In the sub<est of this, the +hilean publicist @iguel )erano states, that the ,aws of @anou constitute one 1mpire of the )pirit the 1mpire of @anou

The metaphysical relations between the virtues of the casts and their colours is e'pressed in the following wice saying of =astu shastra4

1ach group of people has itBs own land If you want to built anythink for anybody,

learn the Cualities and the enviroment

The brahmans need white land with smell of butter, and sweet taste )o they feel bliss and happyness

The ;shatrians are connected to the red land, with smell of blood and astringent taste It leads them to power

The va<shes are looking for yellow land, with smell of wheat and acid ground It is the best for accumulation of wealth

The shudres in the !lack <uga are living in the black land, enchanting as wine, with bitter taste As the work, to which this land brings them 0:5

In continuence of many years the official historical science was presenting the Ancient !ulgarians as some e'clusively warlike horde of nomadians, wanderind in the stepe areas The last researches have disproved this wrong image of our ancestors The Ancient !ulgarians were strong in each field of life -!ulgarian it means man of wisdom, man who knowes a lot / $ith this sentence begins the written history of the =olgean !ulgarians - so have they defined our national name Actually the Ancient !ulgarians 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 1ven in our time the !ulgarian calendar astonishes the scientists with its accurency

The !ulgarians were also e'cellent wariors, famous with their fighting skills and training to survive each wants and hardships in the military marshes

In the sphere of economic the !ulgarians were famous with their top-Cualitative craft goods, known in many countryes of the Ancient $orld In the our old fatherland in !actria 0TodayBs Afganistan5 our ancestors were breeding the legendary -heaven/ hourses, which were reason wars to be waged for them, accourding to the Indian epos @ahabharata 0 the !ulgarians are called !A,*es there, and !ulgaria !A,*A6A5

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 !olg-Aryans4 In the $hole is the power This principle we refer to the !ulgarian ,aw, which we

reali7e as legacy of the !ulgarian holy dynasty #ulo the ,aw of #ulo It lokes to be the fundamental idea of the Ancient !ulgarian flag, known from the )ecomd !ulgarian ;ingdom 0EI= c 5 Three lions in vertical order, as symbols of the three estates, pillars of the !ulgarian Tribe and ;ingdom This flag is valid today in 1ngland 0from $ales5, also in the "erman province !aden$urtemberg The flag of our ;immerian 0Proto-!ulgarian5 ancestors, their heritage in these lands

The three kinds in the Indian age teaching

The age teachings had a fundamental importance in the ancient menBs imagine of history )uch teachings are known from the heritage of all the ancient cultural nations Indians, Persians, +haldeans, "reeks, +elts and At7teks Allthough their characteristic features, these teachings are grounded on common principles, which proves their common orygin Accourding to the all age teachings the $orldBs history is divided into four ages In each age dominates one human race The end of each age is remarked with some cosmical cataclism, reali7ed as "odBs punishment for the peopleBs wrongdoings In the four ages continuence the humanity suffers permanent decline, which accumulates in the time, so each ne't age is worse than the age before The Ancient Indian philosophy is remarkable with its proffound conception of the age dynamic and racial 0social5 domination in the ages The basic cyrcle of history in this teaching is the @aha<uga, continueing 83??? years It is divided into four ages-<ugas, with reduceing continuence in their order, in relations >4:4348 1ach <uga has characteristic social structure

The first age the ;rita <uga, correspondences to the popular imagine of the "olden age The men living then were strong as bodyes and souls, they were living hapy, without wrongdoings The imagine of ;rita <uga conforms to the folkes, who were living in the (orth and +entral 1urupe to the time of AntiCuity The folkes, defined as -barbarians/ on the hand of the "reeks and 6omans, who were feeling as more cultural folkes themselves

The 6oman historian Tacitus was not agree with the opinion of his compatriots, concerned to the Ancient "ermans *e had been realy respecting them, impressed of their strong race and noble social relations In their face had he realised his dream of <ust social order $ith deep nostalgy was he remembering of their fatherland, called -The Free woods/ in his books

@any centuries later, in the EI= c , the 1uropaeans discovered the +anarian isles There was living the aboriginal folk of "uanches, anihilated with some e'ceptions by the )panian conCueres after nearly hundred years long war They are considered as descedents of Atlantis, and we find them also as one e'ample of ;rita <uga people These high, blue-eyed and red-haired men have astonished the 1uropeans not only with their physical power, but with their elevated moral virtues as well (o accidentaly the Ancient "reek writers mention about -The *appy isles/ it this part of the Atlantic ocean It seems the +anarian isles were known for the "reek and Phoenician sea-farers

The &lden !ulgarians were feeling themselves as folk, who comes from the "olden age, -From the First )un/, according to the medieval !ulgarian version of the )ibila book After the +hristianisation the !y7antian manners had destroyed the traditional !ulgarian virtues in the noble class !ut the !ulgarian peasantry preserved these virtues in one unforged kind to the end of the &toman domination

In the Treta <uga begins the depravity and the decline of race !ut 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 I= to the I millenium !+ In this age were realy developed civilisations, governed by high-educated spiritual elites we Cualify them as spiritual civilisations The earliest of them are 1gypt, )ummer, 1lam and the Proto-Indian civilisation ,ater are foundated the spiritual civilisations of the Indoeuropeans India, Persia, Assiria, also the first !ulgarian empire !alhara

In #vapara <uga governing caste were the warriors kshatrians This age correspondences to the AntiCue "reek-6oman civilisation, also to the later @edieval 1uropean civilisation The priest estate there was not so erudite, with great authority, so the doverning estate were mainly the warriors For e'ample the citisen of the Ancient 6om 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 &n their hand the plebeans have never recognised the sacra of the patricians In shows that they had been supported the true threefunctional order, destroyed by the patricians

$e are living today in the ;ali <uga Accotding to the propherities in this age are dominateing the va<shes 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/ 0the atheistic substitute of the spirutual estate5 are serving to the commersial interestes of the $orld 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 e'plaines it with the lose of dharma the moral law inside the men, which bears the social order and welfare $hat 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 ine'orable action of the natural sellection it cleans all the unvital from the life !ut how much independent from the nature becomes the man, so much he becomes unable his own nature to control &wining to the supression of selection there are accumulateing in the generation some degenerative mutations, which dues to the race mi'ing or entire degeneration In this way the Cuality of the race becomes worse, so the social structure suffers destruction This destruction looks to thorough chaos to mesure the @ahaprala<a 0The "reat decomposing5 *owever this decomposing will not lead to the end of the $orld, nor will it destroy the earthen life +ontrariwise, it will be only one purifying, so the life will continue itBs eternal circulation

The age circle is related to the imagine of the three supreme deities in the Indian pantheon4 !rahma the +reator, =ishnu the Preserver, and )hiva the #esrtoyer !rahma does the creation in the beginning of ;rita <uga The brahmans are the governing estate in this <uga, so it is also named !rahmana <uga, or )atiya <uga the True age, as well =ishnu acts in the middle of the cyrcle of history, to preserve the humanity of the decline, increasing at this time In Treta <uga, when the power let to come in the hands of kshatrians, =ishnu embodied himself into a brahman on military duty the so named Parashu 6ama avatara )o he succeeded to preserve the "od-established brahmanBs government In the end of ;ali<uga, when the demorali7ation gets over control, )hiva comes with his cosmical dance to destroy the world *e comes realy on the unhealthfull life to destroy, to make possible the good life in the new )ati<a <uga to flourish

The trinital alchemistry of man

The our three-kinds teaching will remine incomplete, if we canBt proffoundly develop it In the way of our e'position we have touched so important Cuestions of the creature, complete history and future of the humanity

The key of these furtune secrets is hiden in the answer of the Cuestion4 $hat is the nature of those entire powers, who set in motion the three cyrcles of man spiritual, bloody and e'changeing, 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 sub<est of the metaphysical science They can not be in e'act formulas defined )earching their Cualityes 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 reali7ed 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 ,ike other Pre-+hristian teachings, anihilated everywhere, this philosophy is preserved in India this treasure of the Aryan culture It is the )amkhya philosophy

)amkhya is defined as dualistic philosophy, which recognises two independent beginnings of the Aniverse purusha and pracrity 0spirit and nature5 Pracrity is built of three basic substances, or kinds, named gunes4 8 )attva the the spiritual potencial, the pure kind, whith makes purusha in pracrity to penetrate 3 6a<as the active power : Tammas the dark, unactive matter

The three gunes are presenting in the whole Aniverse, they stay in the fundament of life If we refer to the biology, we will be assured, that the gunes are e'pressed in the three embrio layers of the animals and man4 ectoderm, mesoderm and ectoderm )attva prevails in the outside embrio layer the ectoderm, of which drows the skin, the organs of sensity and the nerve system !y the means of them we get to know the $orld, therefire the unvisible spirit the purusha, so we reali7e our spiritual cyrcle 6a<as 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 reali7es the bloody circle Tammas prevails in the entire organs, which reali7e the e'changing cyrcle The natural variety dues to the gunes interaction $hen the gunes are balanced, pracrity is Cuiet $hen 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 !ut in the further development the gunes relation goes to disharmony, the life e'haustes and suffers decomposing pralaya The life cames back to its primary fundament, while the gunes charmony restores

$e find the idea of the three kinds charmony in the popular !ulgarian saying4/Fdrav i tshitav/ The !ulgarian folkresearcher Petar #ovrev has e'tablished, that the word T)*ITA= is a synonim of F#6A= 0healthy5, but it orygins of the Proto-!ulgarian root T)*IT, which also means -three/ Therefore healthy is he, who is T)*ITA=, in whom the three kinds are charmoni7ed

These ob<ective laws determinate the human development in the ages of history The principles of )amkhya make us to e'plain the essence of the social decline it is a process of consecutive falling away of the three kinds and the cyrcles, which they reali7e 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

#ominateing in the ;rita <uga 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 $ith 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 "reek 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 @ayan book -Popol =uh/,

-The first men had knowledge of all thinks, e'isting in the $orld $hen 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 $orld 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 ;rita<uga were themselves as complete persons cultivateing, in such level to be comemsurable to the gods )uch men could realy built one best society, such as this in the myths described

In the ne't ages the part of sattva began to decrease It caused reducement of the spiritual cyrcle #ominateing in the #vapara <uga 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 +ultivateing their wariors virtues, corresponding to ra<as, 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 ;ali<uga In the contemporary age dominateing are those men, whose e'istence is reduced to their e'changeing cyrcle, who spend their life in satisfaction of their material needs Today this satisfaction striving reache its e'tremity, defined as consumism !ut the slavery of the material needs comes to contradiction with the laws of nature it supresses the reproduction will It makes posible in the ;ali <uga the so named -mariage of convenience/, being <ustifyed by thirst of wealth only This kind of mariage is naturaly of the cost of the Cuality 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 1dda prophecy

The working virtues have main importance in the live of the ;ali <uga people Ap 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

!ut this is history in our time The $orld today is governed by the international money-lender bourgeiose Their enterprise is reduced to acccumulation of unearned, parasitic incomes $ith the middles of numerous mass-medias they spread their decadent virtues all over the $orld $e are observinf today the destruction of the last pillar of our society the working virtues +onseCuently we are living in the time of shudras the lowest social caste, who are stranger to the three foundamental virtues !ut the laws of )amkhya 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 ;ali <uga That is why it has to be into two periods divided4 the period of vayshes and the period of shudras In this way is divided the Fourth age in the At7tekBs age teaching, so the ages ammount to five at all (o one knows where from, the At7teks were cleary about to the three-kinds concept, to reali7e in their agedivision 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 )pirit

In the Tantric teaching the spiritual races are classified in the following order4 8 #ivya divine-natured men 3 =irya heroic-natured men

: Pashu animal-natured men

Therefore our teaching in not any new one we want only the well forgotten old teaching to remember !ut we are not the first, who revive the 6ace of spirit teaching )till in the beginning of the EE century the great Italian philosopher 9ulius 1vola advanced s similar teaching, based on the following concept of the human trinity4 body soul spirit This concept is known from the +hristian teaching, but it had realy in the Ancient 1gypt arisen 1vola sets the spiritual races in the following order4 8 3 : > 1ternal race 6ace of the )pirit, the both corresponding to #ivya Personal race, corresponding to =irya 6ace od the body, corr to Pashu

(ot only in the age-teachinhs, but also in other myths and legends is said about men-gods, in the first age lived !ut there is said about their relations with the mortal men, corresponding to the animal-natured men pashu From the mi'ed mariages between the divine and the mortal men were born the famous warlike giants, who were in the ne't ages over the $orld dominateing In this way, owining to the race mi'ture, these first men-gods losed theit divine virtues

$hen we accomplish the sence of the legends, we have one important particulari7ation to do4 in the age-teachings is actually described the history of one "od-created race, not of all the human beings The $hite men are the only creators of the $orldBs 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 )o 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 mi'ture 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 itBs part in the ages is defined in the following order4 8 ;rita <uga full dharma 3 Treta <uga G dharma : #vapara <uga H dharma > ;ali <uga I dharma

As a moral law inside the man dharma is no else than one e'pression 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 ;rita and Treta <uga brahmans must have prevailing divine orygin they are divya The dominateing in the #vapara <uga kshatrians have half divine orygin, as virya In the ;ali <uga dominateing caste are the va<shes, whose divine orygin is I, but later dominateing become the shudras, totally from non-divine orygin pashu

These fundamental principles revale the concept of dvid<a the categoty of the twice-born 0dva<di in !ulgarian5, which includes the three uper castes brahmans, kshatrians and vayshes According to the ,aws of @anou 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, conseCuently they are not able

secomd life to live they are advid<a In the #vid<a concept is one proffound wordly wisdom advanced4 All over the life we must strive the divine element to cultivate, independently how much have we this element inherited As 9ulius 1vola )tates, 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 conclusion4 The Cualityes of the three 0or four5 spiritual races are realy by the both basic elements determinated the divine and the mortal element , in their different correlations &n the other hand these two elements correspondence to the gunes in )amkhya4 the divine element to sattva, and the mortal element to tammas These gunes are realy the both potencian energyes, which can e'press themselves in connection with the active energy ra<as The creature and good deeds spring of ra<as and sattva, as well as the crimes and vices of ra<as and tammas Therefore the fortune Cuestion rises4 how we have to reali7e our vital energy- in the divine or in the animal beginning%

Part II The three kinds in the Aniverse

The Aryan pantheon

The being is one comple' 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 (ature, to preserve it from arbitrary changes in the eternity *owever, when such changes are done, the order could be restored, looking at its prototype the (ature

Accourding to the Aryan cosmogony, the $orld divides into three kingdoms4 *eaven, 1arthen and Anderground 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 beings4 gods, men and daemons A central place in the Aryan cosmogony occupies the $orld tree, called the Tree of life as well It connects the three kingdoms in one thoreogh Aniverse *is roots are penetrateing to the Anderground kingdom, the wood crosses the 1arthen kingdom, and the branches are reaching to the *eaven The three $orld 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 !ulgarian folk song is <ust myth for the ash Idgrassil recreated Idgrassil is the $orld tree in the "erman mythology, accourding to the 1dda The yellow dragon is <ust (iedrir the ,ow 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 !roto-!ulgarian mythology, written in -A story about the ;ingBs daughter/ the $orld tree is named !oy Terek

In many Aryan mythologyes the $orld tree is related to the oak as symbol of the eternal life, and keeper of the forest wisdom, according to the knowledge of the +eltic priests the druides As we know, the bark of the oak is brown, but the brown colour orygins from the mi'ture 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 FolkBs 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 e'clusive charmony between the "odBs world and the human world The first is connected with the other so relatively, that the man could be never reali7ed as some by-product, sei7ed by the absolute concept of dependence &ne concept, pecular for all the religious formes, based on the might of one totalitarian deity/ concluses the "erman philisoph Piere +rebs 085

Accourding to prof "eorge #umesil there are three gorups of gods in the Indoeuropaean pantheon4 8 3 : ,ord gods Feus, Jupiter, &din,=aruna "ods of the war Ares, @ars,Thor, Indra "ods of the fertility 035

In the =edian pantheon these three groups of gods inhabit three levels of e'istence, which do not totally concide to the three $orld kingdoms -In the each of them 0spheres5 dominates at one supreme god )avitri or )uria 0)un5 in the *eaven, Indra or =ayu 0air5 in the Intermedian, and Agni 0fire5 in the 1arthen 1ach of them e'presses himself in eleven different formes, reali7ed as particular deityes )o the main =edian deityes ammount to thirty three / 0)tefan Tsholakov, :5

The three groups of gods are e'isting in the Proto-!ulgarian pantheon as well The ,ord god of our ancestors is Tangra $e know this name form the ;han &murtagBs inscription, found in cult centre of @adara, (orth-1astern !ulgaria TA("6A means -Thunder-god/, related to the 1nglish word T*A(#16 and to the "erman #&((16, with the same meaning It is interesting, that #&((16 is also the older name of the "erman god Thor +oncerned to his function, Tangra is not only Thunder god *e is )uprime *eaven "od, without image or similarity In his cult we discover the oldest Indoeuropean deity, known as #yaus-Pitar 0The *eaven-Father5, accourding to the legends of some Indoeuropean folkes

There are two categoryes of deityes in the !ulgarian pantheon, accourding to -A )tory about the ;ingBs daughter/ one medley of Proto-!ulgarian mythology, heritage of the =olgean !ulgarians The first cathedory constitutes the ,ord "od Tangra, and the secomd the other gods, named alpes Alpes are the )un, @oon and and other stars 0planets5, also the super-human gods the alpes-dives Accourding to the #umesilBs classification, lord gods are Tangra and the alpes *ursa and !ars *ursa is the )mithgod, the )on of the )un *e 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 )tory The same image of )mith-god we find in the folk legends of the land of (orth-1astern !ulgaria There *ursa is known as 9ele7ni<at !asta the Iron Father, the All-Father

!ars is the 1ver-observing-god, who wathes the +osmical order *e is arbiter, who solves the Cuarrels between the gods In the )tory !ars is named after his embodying the bars 0snow leopard5, sacred animal in the Proto-!ulgarian mythology In his function !ars is related to the *induist god )hiva, also to the "erman god *eimdalur There is one !ulgarian folksong, published by "eorgi 6akovski, which testifiyes that )hiva, called there )I=A, had been honoured by the #anubian !ulgarians

The alpes *ursa and !ars are famous with their magicle power *ursa makes weapons with magisle strenght, but he also deprives the strenght of the weapon of he, who dires to cross his way $ith glance only alp !ars can kill he, who makes him angry

The "od of the war !arin, has a great importance in the !ulgarian mythology ,ike &din he is the ,ord of the slain heroes #ivided into two armyes The ,ight and #ark alpes, they are fighting one-another in the *eaven, <ust like the warriors of &din in =alhala The fighting in the K*eaven alpes determinate the e'oduses of the menBs battles in the 1arth !arin gives also some sighns to his chosen men, which they have to solve, to discover the key of victory Accourding to Petar #obrev the name !A6I( means -victory-giver/ The st "eorge , who is accesor of !arin if the +hristian tradition, is <ust called Pobedonoset7 0=ictory-giver5 The son of !arin is ;hubar, also warrior-god $hen we compare !arin with &din, we notice that ;hubar conformes to the mightest &dinBs son the Thunder-god Thor &n the other hand the name of ;hubar sounds <ust like the name of the =edian god ;huber the "od of the wealth and keeper of the (orth

The fertility-gods are not e'actly determinated in the )tory $e relate to them the Fire-godness Artish, as well as the good dragon !aradsh the protector of the *oly !ulgarian dynasty #ulo and keeper of the ;ingBs palace

$e find that the gods of the !ulgarians are the same archaetypicac gods, honoured by all the Aryan folks The Proto-!ulgarian mythology is <ust closed to the "erman mythology It seems there is not any accident $e state that this relationship shows the traces of the Aeses mythical tribe, sacred in the "erman pagan tradition, who has handed down his culture to the Ancient "ermans Accourding to )nore )turluson, the Aeses have came in the "erman lands from 1ast, from the lands in the (orth of the +aucasian mountain In the same land were living the Ancient !ulgarians about the I-II century +1

)earching the !ulgarian folk believes, we find one important speciality4 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 !ulgarian folk culture is preserved by the peasantry The peasant looks at the $orld 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 !ulgarian folk creed The old military estate, destroyed by the &toman conCuest, was proffesing the cult of heroism !ut 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 tradition4 $isdom, *eroism, Fertility 1ach 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 Foroastrian tradition there divine services were done in three main temples of the *oly fire These temples devoted to the each one of the three estates priesthood, warriors and peasantry 0>5

A central place in the !ulgarian and "erman pantheon occures the All-Father-god *e is not one god for the !ulgarians the All-Father is *ursa, but for the "ermans &din It is so, because each folk brings his generation to his all-father-god +oncerned to the three-functional divine hierarhy, The All-Father-god is ,ord god, but he has not only spiritual and magicle functions, like !ars-*eimdalur The All-Father-god reali7es the three main functions spiritual, military and working 0fertilious5, so he correspondes to the ;ing in the Aryan tradition he is the ;ing of the gods

&ryginaly these three functions are combined in the image of All-Father in the !ulgarian and "erman mythology *ursa is the )mith-god he presents the workers estate, but he hammers the weapons of the heroes, so he is also connected with the military estate *ursa has the first human beings spirituali7ed, so he has spiritual function as well *e e'presses himself as ;ing of the dives-gods, and only Tangra ,ord in over him

The cult of &din ri7es in the III-th century !+ in (orthen 1yrope &din is one archaetypical Aryan god, in whose image are combined the features of other deityes, hohoured earlyer by the "ermans 0L5 *e is mainly warrior-god, very closed to the !ulgarian !arin in this relationship *owever &din is also "od of the wisdom and poetry Accourding to the myth, he has discovered the runes ancient script singhns with deep metaphysical sence In the "erman pagan believes &din is presented as god, who brings deer cornes, like the +eltic god +ernunos the "od og the forests and fertility In this way &din is also related to the cult of fertility, proffesed by the workerBs estate

It is not posible to be compared the *eaven )mith *ursa and &din, the ,ord og the wariors in =alhala 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 Cuaternal division

The Three-kind teaching is related to the vertical $orld graduation *owever it is not the single idea for the Aniverse order in the Aryan point of view In the horisontal plane the $orld divides into four directions, the year into four seasons, the nature into four elements4 earth, water, air and fire There are some teachings, developed on the base of the Cuaternal division They do not contradict to the teachings, based on the trinital division, in many cases they are even each-other complemented 1'cept )amkhya, in Ancient India was also developed the (yaya-=aysheshika philosophy, based on the concept of the four elements and the spiritual substance akasha !ut these two teachinhs are not comparable in their sub<ects (yaya-=aysheshika is matherialistic philosophy, it studyes the physical substances of nature, while )amkhya is spiritual philosophy it interestes in the metaphysical Cualityes of nature, unprovable by physical e'perience

The #ruides-teaching, called druidism, is mainly based on the Cuaternal division, in relation to the four seasons and the four elementes *owever it is there also developed the three-kinds concept, like in the )amkhya philosophy $e mean the concept of awayn the power of inspiration, which e'presses in three dropes, from where the three beams of inspiration sre springing away / The e'pressed in outher formes world is successor of the trinital awayn, and when the balance of Aniverse suffers desrtuction, awayn will never itself e'press in natural way, so it must be back to the sources of his own nature /0;atlin @athews, M5

$ith inborn feeling of the high order of Aniverse the great !ulgarian folk researcher #imitar )usulov had tried the Ancient !ulgarian metaphysical teaching to restore 0N5 In his )uprime unity teaching he developes the +enter and two wings - principle &n the base of this principle the state of the *unors, considered as !ulgarian ancestors, was constituated *owever the +enter and two wings - principle refers only to the hori7ontal order of $orld, 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 hori7ontal order of $orld !ut through the center are the three $orld kingdoms pro<ected as well )o we concluse, the order of $orld 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 Cuaternal and trinital division manifests in the archetypical Aryan symbols4 The )wastica and +eltic cross, respectively TriCuester 0trinital swastica5

The male and female beginning

The idea for the male and female division has great importance in the Aryan cosmogony &n the base of this principle is the daoism developed the teaching of ,ao #sa, who has not realy +hineen orygin Accourding to his teaching the Aniverse consists of two main substances4 male 0heaven5 <ang, and female 0earthen5 in A similar conception is known from the Ancient )ummer The both substances there are called recpectively an and ki )imilar conceptions are known also from +haldea, Persia and India

If we want to develop the Three-kinds teaching in dept, we must be clear to the Aryan conception of the gods and +reature It is <ust foundated on the understanding for the male and femile beginning The Ancient Aryans have never imagined the +reature as any planed and single action, done by one all-powerfull god, such as in the !iblical myth The further developed of this idea reached to the ominous free-masons -"reat architect/ doctrine The so called -"reat architect/ is <ust those cold and unfeeling reason, creator of all this TodayBs anti-natural world, which strangles and supresses the our will for life

Accourding to the Indoeuropean cosmogony concept, the $orld is created in the mariage of the both deityes4 The *eaven Father 0#yaus-Pitar5, and the "odness-@other The +reature is done by the gods, but it is mystery, which does not lend to any description and concsious pro<ecting It is beginning of the new life, and in accourdance to the laws of life it must be reali7ed with lowe From the divine mariage 0hierogamy5 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 *induism and )amkhya - "od is the very trueth, <ust sattva !ut to be able to create, )hiva needs also a matter, which is too energy It is named shakti in samskrit, and she as godness imagined, the other halb of the "odO *e 0)hiva5 was made by the first god !rahma, to create the $orld $hen there was nothink e'isting 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 e'pression of the very energy 6udra 0)hiva5 have called4/I need a women, to be able to create/ / 09ean (apart,P5

The Indian wisdom makes us to clear the proffound metaphysical meaning of the !ulgarian 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 +hurch canones, but it shows that the idea of the male and the female division has fundamental importance in the !ulgarian national point of viev, no less than in the *induist +onvincing evidence of this is the !ulgarian wort )A-T=&61(I1 it means -both-creature/, not only T=&61(I1 -single creature/ It also sounds as )ATT=A

The idea of male and femle beginninh is recreated in one of the most popular !ulgarian folk traditions, concerned to the down of )pring the wearing of martenit7a The martenit7a is king of charm, made of colour treads white and red The most e'pressive martenit7a consistes of male and female figures, who have the olden !ulgarian names Pi<o and Penda Pi<o is white, with addition op red, and Penda is red, with addition of white This is one kind of !ulgarian -#ao/, but in red-white colour combination, not in black-white Pi<o and Penda proffoundly reveal the spiritual massage of the martenit7a, because they symboli7e the male and female deityes, who create the new life in the comeing )pring As we have higher up clarified, "od is the trueth 0sattva5, and the "odness the energy 0ra<as5 9ust this concept is in the colours of Pi<o and Penda recreated 6a<as is the active energy, which fits together with the both potential energyes sattva and tammas &f the connection of ra<as and sattva rises the light, which helpes us to see the truet and good deeds to do !ut the energy is able also with the darkness to connect, where from appear the crimes and vices Therefore through the martenit7a we have <ust the first abelity each-other to wish $e have our vital energy in creature and good deeds to reali7e, the charmony of the @ight and the )pirit to accomplish, heelthy and happy to be

The same massade emanates the flag of mariage, nade by red and white towels accourding to the !ulgarian folk tradition

The three kinds in the !ulgarian folk costumes

The Three-kinds teaching has proffound foundation in the !ulgarian national point of view The colour combinations in the !ulgarian folk costumes are the most e'pression of this point of view $e donBt know other folks like !ulgarians, who has so entirely realised the trinital idea of the +osmical order in its traditional clothing The most typical menBs costume consistes of white shirt with red embroidery, red belt and black trousers In their order the colours are completely corresponding to the three $orld kingdoms4 *eaven, 1arthen and Anderground A similar menBs costume is known from )pain as well In the womenBs costume the colours are also to the +osmical order corresponding the shirt is also white with red embroideryes, the skirt and the aprons are mainly in red-black colourings The fourth main collor in the !ulgarian folk costumes is the brown As symbol of the +osmical charmony it unites the colousr of the three estates in the Folk community

The belt has a sacred importance in the !ulgarian menBs costume As symbol of the 1arthen kingdom it connects to the other kingdoms in the overal order of man and $orld Accourding to the !ulgarian folk belive , in the 1arth only the men are wearing their belts round the waists In the *eaven the men are wraping the belts round the heads, as well as in the Anderground world round the legs The belt is aslo symbol of the mature and potency, because it correspondes to ra<as That is why the boys have in first time to gird their belts in the Initiation ceremony, when they become 8M years old In this age the young man formes himself as person, commensureble to the Aniverse $ith the red belt he manifests the completeness of his trinital graduation (o wonder this sacred ceremony is being carryed out in the ;oleda, in the festival of the !ulgarian forefather ;ing ;oled and his son !olg After ;ing !olg we are named that is why we are !olg-Aryans

The newly initiated boys are <oing to the crown of koledars, in their order to sing the eternal hymne of the !olg-Aryans4/!olg se rodi, ;oledo/ 0!olg is born, oh my ;oled5

The three kinds in the yearBs cyrcle

The !ulgarian kalendar is )un-based @ain importance in the yearBa division have the four festivals of )un, which determinate the bourders of the seasons Another four festivals are situated in the middles of the seasons $e call them intermedial festivals These eight festivals are completely identical to the festivals in the +eltic and "erman calendars, foundated on the same eighttailed division

The year is also divided into two half seasons in the !ulgarian calendar warm and cold, determinated by the festivals "ergyovden 0M =5 amd #imitrovden 0P EI5 They are the most sighnificant of the intermedial festivals It is going an active work in the period from "ergyovden to #imitrovden in the fields of the agriculture, stockbreeding and other labours Therefore the names of these two festivals have such a legendary importance in the !ulgarian economical tradition Accourding to the unwritten law of !ulgarians the shepherds and the farmhands must be engaged in "ergyovden, and payed for and dismissed in #imirtovden )o the "ergyovden is known as the )hepbreeders festival *owever "ergyovden is also being celebrated as !ulgarian army festival it is the #ay of +ourage From olden times the !ulgarians have in this day the "od of the war !arin 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 "eorge related to )t "eorge is the <ust the acceptor of !arin, also of the Thracian horseman-god *eros, in the +hristian tradition The end of the military deeds is being in the festival of @u<ka 7adushnit7a 0@enBs feast of dead5 celebrated 38 EI, 8: days after the #imitrovden This festivas in devoted to Archangel @ichail, called the ,ord of the *eaven warriors *e is e'pression of !arin 0&din5 In this time of year !arin comes with his warriors downwards to us $ith solemn ceremonies we celebrate the heroes,who had fellen for the !ulgarian Tribe and ;ingdom

)uch is the order of the three kinds in the Jear,s cyrcle4 work and war in the warm half year, and recreation of the )pirit in the colf half year

$hen the weather gets colder, the nature becomes deserted and the trees give their vital <uices to the earth $e have also to finish our fieldBd work, going back to the houses )o we have time to take a rest, and to come back to &urselves, 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, beCueathed by our ancestors 9ust to the family and to the ancestors the festivals after #imitrovden are devoted to The ;oleda is the greatest of them the festival of the !ulgarian forefather ;ing ;oled and his son !olg

)ince Atanasovden 0:8 I5 the (ature begins to wake up and the spiritual recreation transformes into a new dimension &n white horse comes the )on of the )un - Alp *ursa 0st Atanas5, to drive the winter coldness back, and to warm the earth with his fire breth (ew other festivals of the awakeing are comeing on $hem we obey the connected with them folf costumes, <ust we are our will awakeing the will for creature and graduance in the comeing spring

The spiritual meaning of the yearBs seasons is fi'ed between the four intermedial festivals, which are to the three kinds related to4

8 $inter-)pring 0Atanasovden "ergyovden5 Awakeing of the life power

3 )pring-)ommer 0 "ergyovden Ilinden5 Apsurge of the work and the military deeds

: )ommer-&utumn 0 Ilinden #imitrovden5 Picking the fruits of the work and war

> Autumn-$inter 0 #imitrovden Atanasovden5 Quiet +omeing back to &urselves


Part I 8 "eorge #umesil ,Bideologie tripartie des Indo-1uropens 3 Petar #obrev A *istory of the !ulgarian state-building )ofia, 822L : #harmananda An Introduction to the =astushastra )ofia,3??8

Part II

8 Piere +rebs A )trategy of the cultural revolution =iena university, @ay 82PM 3 "eorge #umesil ,a religion romaigne archaiCue : )tefan Tsholakov The Ancient Indian culture )ofia,822M > @ary !ois The Foroastrians creed and costumes @oskau, 82PN L 6on @ac =an +reed of Iron )t @aries, Idaho,822N M ;atlin @atheus ,ooking for owayn In4 Flilp +ar "om The return of the druides )ofia,8222

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