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.
CHAPTER 1. PHILOSOPHY
It is vitally important to study the nature and the psychology of soul as only knowledge of its nature and understanding of its needs can resolve all differences in what is called “life”.
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.
Having investigated the strivings coming from consciousness and having become convinced of their full contradiction with the abilities of the body, the Vedas came to the conclusion that consciousness (life) was not the integral part of the body (the dead matter). The Vedas put forward the idea of the soul, namely of an element which differentiates an alive body from a dead one and which is the carrier of consciousness. At a time when soul leaves body, the latter becomes the harmonic part of the nature (a corpse) with no any contradiction of it. A dead body like matter in general is absolutely indifferent to whatever is done to it. It has no more strivings for happiness, existence or knowledge. Consequently, it is vitally important to study the nature and the psychology of soul as only knowledge of its nature and understanding of its needs can resolve all differences in what is called “life”. In return, when the idea of soul is accepted, it means to answer such questions as:
1) What are the nature and characteristics of soul?
2) How did soul appear in the material world?
3) Where is its true home?
4) How can one return there?
To be fair, it should be noted that no other religious or philosophical concept in the world than the Aryans’ has got a more complete system of answers on the given questions. It is likely the reason why it has got a close attention of great minds of all times ever.
Now, according to the Aryan concept, if a living being is a spiritual parcel which is striving within us to eternity (as it is eternal), happiness (as it is blissed) and knowledge (as the knowledge is its integral part), consequently there should be the world where it possessed all these. Otherwise, where do all its strivings come from? And why did the nature endowed us with qualities which are absolutely unused in this world? A living being cannot strive for anything which is not known by it. Everything we are striving for is the proof that we are aware of it.
On the other hand, if a living being is of spiritual nature, why did it happen to be here? The answer on this question is in those intentions which a living being is trying to realize here. As have been already said, by its characteristics a spiritual parcel is eternal, blissful and full of knowledge. At first sight, this statement sounds