Archi Devi Dasi (Ekmekchjan Adelaida) - Aryans and We

But those nations which have accepted the so called “liberty principle” are practically all dying out. They replenish the shortage of their population growth by means of traditional nations. From this point of view we are likely seeing formation of new ethic groups in the situation of peaceful intervention of some nations over others which in the past used to happen via murderous wars. It can be easily taken if the target is to maintain the power of a group of people over a certain territory, but if the target is to keep a nation, then this is something to think about before accepting the European system of values. Since in this case not only can we have their achievements, but we can also have the bunch of problems inherent in this culture. Therefore, simply the level of the economic growth can be followed but a different life style is laid in the foundation.

We do not aim to criticize one system and oblige to accept the other. Those who find the contents of this book unacceptable can put it aside and forget about its existence. On the other hand, we will be happy to be useful for all those who will be enabled by the contents of this book to formulate acceptable individual and societal principles of a pious life which in our invincible belief is the only source of prosperity.

Any intelligent person is concerned with the accurate realization of national and panhuman interests. Life brings variety of problems. Being able to find the proper solution to these problems is important for an individual, a nation and the whole mankind. The Aryans held a rather interesting support system of the economic prosperity of their country. The description of details of this system could be impractical for an unprepared reader. Therefore, this book is compiled in a popular science fiction format. As required, the Aryan’s doctrine can be presented more completely and expertly, but meanwhile we will only review the possibilities of the Aryans’ philosophical concept of society building.

We intentionally omit external traditions of the Aryan society as they are practically not applicable in the today’s world. It is referred only to the principles of the Aryans’ inner lives which can be always applicable both for a person’s life and the entire society regardless of the time, place and circumstances. We will see what psychological patterns were used by the Aryans as the basis for arranging their social life. We will also discuss the process of breakdown of the Aryan system. Learning these psychological mechanisms will ensure application of the principles of the Aryan society with the clear understanding where to start their reproduction.

Community living arrangements require correct understanding of human psychology. Daily wants of a human are not different from those of animals, but a human inherently is gifted with much more developed intelligence. If a human is another species with the purpose to assure existence by means of natural selection, then the question arises: why are we given the intelligence and the emotional life which do not stop searching for recipes of happiness and justice? Every nation at some point of its evolution feels as having found this recipe.

What was it like for the Aryans? The Aryans are among those rare nations with the culture addressing the inner life of all living beings in this creation. We invite you to travel to this world. We hope that it will be enjoyable and helpful and we are sure that every “traveler” will be delighted at and respectful of the inner life of the Aryans and will find solutions for many psychological problems which hitherto have seemed nonsolvable.

The Author

The Aryan civilization… The Vedas…

For thousands of years, this mystery attracted minds of the greatest thinkers of mankind. Many nations tried on these beautiful attires and the same number of nations suffered defeat after touching this eminent ideology. One cannot dally with the Aryan concept; it is a holy thing which shall be treated reverently to unveil its mysteries merged with eternity.

The value system of the Aryan civilization and its history are described in the Vedas, the Puranas, the Mahabharata and the Shrimad-Bhagavatam. These scriptures were composed five thousand years ago by the great ascetic Shrila Vyasadeva, the incarnation of the Supreme Personality of Godhead. We are sure that for traditional Christian nations this truth is unacceptable as they do not admit that in this world God can have other incarnations than Christ. Anyway, every book gives the exhaustive information about itself. According to this information, in the world there is no any other most ancient and complete ideology than the Aryans’. Straight away we need to express a reservation that it is not our purpose to prove in our book the ancientry of the Vedas compared to other scriptures because neither ancientry nor the ethic background can be the criteria for perfection. The standpoint can be very ancient but absolutely incorrect or unacceptable for today’s realities. For instance, the Aryan society had the external structure which can be hardly applicable today due to the modern high technology and the life style dictated by this technology. When approaching the Aryan civilization, typically know-nothing people take this very external structure. They, thus, conclude that being an Aryan is the matter of origin or being an Aryan means to be brave and predominant over the rest. And to achieve these, it is enough to have the white skin, the relevant scaffold of skull and so on. According to opinions of such people, the nation which will prove its Aryan origin owing to the “superiority” of its blood will get the right to instruct others and seal their fate.

To put it mildly, this conception is not very correct. Being an Aryan is not a matter of origins but of life style. Those unable to get the insight of the psychology of this life style do not understand what it means to be an Aryan. We will try to present to our readers the basics of the philosophical concept of the Aryan civilization and implied social and public traditions, will try to describe those requirements which were laid out by the Aryans for members of different social classes and then it will be up to the reader to decide if he/she is an Aryan or wishes to be an Aryan.

Any civilization is connected with the prevailing ideology by invisible strings. In return, the ideology should as much as possible address in detail the set of the following issues:

1) How did life originate?

2) What is the meaning of life?

3) What laws govern the material world?

4) How to extend life?

5) How to build a society where everybody could be happy?

6) Why are all living beings born in different conditions?

7) How to protect lucky people from envy and intrigues of unlucky ones?

8) How to protect unlucky people from contempt and violence of lucky ones?

9) What social framework is required for the right interaction in human society?

10) What purpose does the community development serve?

11) What is death and how to meet it?

12) Is there anything beyond the death strip?

The answers on these questions become the basis for the behavior both of each individual and society in general.

On the one hand, one can say that to sustain the existence a living being (or a nation) should ensure:

1) food,

2) rest,

3) reproduction,

4) protection.

To achieve these four conditions of existence, all living beings behave differently. What does the choice of this behavior depend on? The experience shows that this choice determines the further destiny both of an individual and society in general, and the answers on the raised questions have a great impact on aspects of the behavioral choice. In this respect, the Aryan culture is of great interest as it possesses the complete philosophical concept for dealing with the above mentioned questions

We will try to present the Aryan philosophy, the system of values and the social and public structure in order to understand their psychology with the resultant life style.

This is a must for any society to have a philosophical concept based on which it forms its life style. The Aryan philosophy is presented in their Bible, the Bhagavad-Gita. It is the earliest scripture which complete presentation here may not be appropriate. In general, the ideology presented there may be described as follows.

One is born in this world and at first sight it does not depend on him/her in which conditions he/she is born. Someone is born dark-skinned and lives in Africa, someone is red-skinned and lives in America, someone is white-skinned and lives in Europe. One is born in a poor family, another is born in a rich family, one is beautiful, another is ugly, one is healthy, another is ill. All living beings are born in different conditions and they do not have an answer on the question: why does this happen? Despite differences in living conditions, all living beings in this world show three common tendencies:

1) The intention to exist eternally and have the perfect body.

2) The intention to be happy (via pleasures and power).

3) The intention to develop the knowledge (or be always able to acquire it).

By contrasting these three intentions to real conditions in which we live (a temporary and completely defective body; the whole chain of sufferings: birth, illness, ageing and death which cannot be escaped by anyone; imperfect senses which are not capable to give the objective information on the surrounding world), the Bhagavad-Gita leads us to search for a certain element which is the source of the above mentioned intentions of any individual.

This brings up the question: if we are only these bodies, then why are we striving for eternity? Be that, our consciousness would indifferently refer to the idea of disappearance like the dead (inanimate) matter. Why do we resist the idea of disappearance? Why did the Mother Nature (of course, if it was its initiative) have to give us temporary bodies and the desire of eternal existence? Where do these contradictions between our desires and capabilities come from?

Everything in the material world is imperfect because it is temporary. Nothing that is temporary can ensure in contact the perfect happiness which we are so striving for. Where from do we take this strive for continuous happiness? In fact, we do not stop to desire happiness even a single second. It never happens that a living being in the material world is looking for sufferings! On the other hand, though, in this world no living being has got the experience of such happiness. Where do we take such striving from? And why can’t any amount of suffering and disappointment make us stop to desire happiness? A comprehensive consideration of the given questions shows that striving for continuous happiness is the integral part of consciousness (i.e. life) irrespective of conditions of material body.

Our senses are so limited and imperfect that actually no one can tell which portion of truth related to the external world they might convey. For instance, the Sun seems to us the circle with the size of a simple coin but actually it is huge. Similarly, we are not able to hear certain sound frequencies, not able to see subtle energies, etc. Our body, therefore, is a very fragile and imperfect data transfer instrument, but our consciousness always strives to be knowledgeable about everything going on around us.