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The Key to the Slavic-Aryan Folk Tales

The Folk Creation

Russian folk tales are the precious heritage of our Ancestors’ spiritual experience, their knowledge of the rules and existence of the Worlds of Pravi, Slavi, Yavi and Navi. For a competent person these tails are an argosy of wisdom, which allows people acknowledge the sacred profundity of the life of the Russian People and their Vedic life philosophy - Rodobozshiye.

Eight notional levels may be distinguished when reading and studying the fairy tales  thoroughly. These levels are reviewed in the works by Vladimir Yakovlevytch Propp as below.

Prohibition

Prohibition to violate the laws of the five Elements of Nature - the Flame, the Air, the Water and the Ether (Thoughts) is represented in Russian folk tales by prohibition of light, look, food, touching the ground and communicating people. One of the conditions of a tale is that a prohibition is set; the violation of a prohibition triggers the action.

Hardships (Beda)

Violation of a prohibition results in hardships (“Beda” - “Bez Eda” means “no food, hunger”), or a severe trial, which in the final end always turns into a blessed welfare. To overcome hardships someone is supposed to fit out for a long trip.

The main hero’s outfit for a trip

The outfit of the main hero consists of a pikestaff, food and shoes which denote the mental weapons, the ability to nourish him with the cosmic power and the ability to leave the World of Yavi when alive.

Getting a magic aid

Magic gifts and magic mates help the main hero hit the target.

Usually, Baba Yaga is the giver (“Baba” - means respected; “Yagya” - sacrifice, “yoga” - connection with the Almighty God).

There are three different Yaga's manifestations:

Yaga - the Giver - an elderly woman or a desolate old woman (sometimes it may be an old man or an animal), who denotes the help of the Ancestors.

Yaga - the Snatcher forces the main hero to overcome serious trials after which the main hero gains a certain experience, becomes better and more perfect. For instance, the trial by Navi, that means the trial by death. “Yama” in Sanskrit means the God of Death, Baba-Yaga Kostenoga (the Bone Leg) represents the God of Death , devils, Pan, fauns and other representatives of the World of Navi have the same element of a bone leg (the hooves). The merge of Yaga’s image with the Death substituted her bone leg  with the skeleton leg.

Yaga - the Warrior punishes the main hero for misbehavior, in other words she talks the main hero into a virtues behavior. She serves the Law of Karma and represents the powers of Slavi, Yavi and Navi.

It’s worth saying that there isn’t any ancient tale where Baba-Yaga ate a child or a human being - she only threatens, tests and teaches. It were the Christians that came to Rus who attributed Baba’Yaga with cruelty.

Dedication ceremony

The main hero should come through a ceremony described as a road via a thick wood «dremuchiy les» (“drema” - means sleep; “les” - climb), in other words the main hero’s Navye Body travels to the World of Navi.

Izbushka (a Hut) stands on the boarder between the Yavi (the world of the living beings) and Navi (the world of the dead) Worlds.

A Hut (Izbushka) on fowl’s legs

The entrance to the hut is only available from the World of Navi (the world of the Dead).

The main hero makes the Hut turn around by pronouncing a spell “turn around, your front to me, your back to the wood”, enters the Hut, comes through a trial and leaves it riding on horseback which means that he is in Divye Body (spiritual body), or flying on an eagle or turns into a swan which means that the hero becomes “paramahamsa” (a swan flying high - the ascended spirit).

It’s worth mentioning that only the one who knows the correct names for parts of the Hut is worth coming through the Hut (“Klet” - the synonym of the hut or “Izbushka”, it denotes the body of a human being). The elements of the Hut are: the doorstep, the lock, the floor, the furnace, the door, the doorpost, the window, they denote the energy centers of a human being.

Baba-Yaga will usually ask the main hero about the purpose of the visit: “Are You aimed at a committing deed or at avoiding it?» The main hero will not tell her what he is aimed at from the very start, he demands: “Why yelling? Let me eat and drink first, let me swelter in the sauna and You may ask then”. This is what calms Baba-Yaga down, because the one who has taken the food of the Dead (Prana) will be ranked in the host of the Dead forever. The request for food proves that main hero is not afraid of it.

The living human being is invisible for Baba-Yaga, she listens or smells the newcomer. Same as only the specially skilled people (for example, shamans) can see the dead, only those among the dead (shamans of the dead) who are skilled  can see the living beings, like Viy in the Gogol’s novel for instance.

The creatures of the World of Navi can recognize the living beings because they smell, and when they laugh, yawn and sleep. Consequently follow the corresponding trials. 

The trial

It consists in fulfilling a task: “You Go there where no one knows, You bring that which no one knows”. “Tridevyatoye Tsarstvo, Tridesyatoye Gosudarstvo” (the Three-by-Nine Kingdom, the Tree-by-Ten Land) which means the world of Slavi is the country of destination for the main hero.  It is situated in different dimensions of the time and the place. “Bring that which no one knows” means mastering the Divye (spiritual) body the name of which should be paraphrased and should not be said aloud.

To prove his spiritual strength the main hero should cope with a task which usually is like: “Elena the Beauty ordered to build a temple with twelve pillars and twelve crowns… she’ll be waiting for a fiancée - the fine fellow who will kiss her on the lips riding a flying horse that high to reach her”; “My daughter Milolika the Tsarevna is waiting on the third floor. The one who kisses her jumping high on horseback will get her as a wife.”

Often the trial consists of three tasks in various combinations, for example: plant a miracle garden, sow and plant and thresh grain within a night; build a golden palace and a bridge to it. These tasks sometimes are combined with a request to train or tame a horse and some others: “See to it that by dawn tomorrow the Golden Kingdom is right and ready  standing on the seventh mile of the sea, and that there is a golden bridge stretching from this Kingdom to my palace, and that the bridge is covered with the richest velvet, and that wonderful trees grow up along the rails of that bridge, and the birds sing their beautiful songs there. If tomorrow by dawn it is not ready, I’ll order to quarter you”.

Surely, only the one who is well versed in the laws of the Other Worlds and has a well developed Divye Body can cope with such a task. One of the North American tales narrates that a boy went to Heaven for several times and each time that he came back he brought something with him: either a bird, or berries, or animals, etc. The ten’s time he disappeared and never came back. People were mourning him and his mother saw a dream: “the Mother dreamed that  she saw a gorgeous house, and when she woke up it seemed as if her dream came true. The house was there and her son Melia was sitting in front of it”. She woke her husband up and they both looked at the house and ran towards it, but as soon as they were trying to approach, the house distracted, “and finally they saw that the house was up there on Heaven. Then they sat down and cried and started singing: « our son is on Heaven, he plays with the moon”. Their niece offered to “make him appear in their dance”. This is how “Melia’s dance” appeared. The similar thing happens to the Russian Yemelya. The heroe of the Russian tale possess certain qualities and can bring a palace in an egg: “and so, of course, they left the fest. She took him along to a good place. There he broke the egg and the palace appeared. And everything in that palace was same as it used to be earlier there on the mountain”.

The same idea is reflected in archery tournaments. At first sight, it may seem that the weight and size of the weapons and tightness of the bowstring matters, like in “Odyssey”. In Afanasyev’s tale forty men carry the bow and the hero’s assistant (the Divye Body) breaks it; in another tale six oxen carry the bow and three pairs carry the arrow. The main idea is not shooting itself but shooting an arrow from one Kingdom out to another, which means from one world to another world. For instance, the Tsarevna (the princess) sends a messenger with an iron mace which weight is three poods (pood is 16 kilograms) to the main hero. The main hero is puzzled: “How shall I through it over hills and far away to the Tridesyatoye Tsarstvo?”. His magic mate, the uncle (means the Divye Body) easily solves this task: “The Uncle laughed aloud, grabbed the mace with one hand, swayed it thrice and through over to the Tridesyatoye Tsarstvo: the mace flue booming over hills and vales and fell onto the Queen’s tower so that the whole tower staggered”.

In another tale the same thing happens to an arrow: “The Queen of an Indian Kingship was a mighty magician and she promised: “I will send a bow and an arrow, which yet has never been shot, for You to try. If You can shoot it, let me know and I’ll become Your wife”. The bow and arrow are carried by oxen. “All of a sudden Ivan Dorogokuplenny (the Divye Body) tightened the bowstring and shot an arrow. The arrow flue to the Indie Kingship and destroyed the second floor of the Qween’s palace”.

Mastering skills - which means the mystic abilities and the Divye Body - is not the very purpose, it is rather an instrument for the Russian hero to commit the main exploit - overcoming the dragon.

Defeat the dragon

All ancient Russian fairy tales where the dragon is described tell that it can fly and it’s wings are fiery.

As a rule there are no legs with claws and no long tail with a sharp edge which are favorite attributes of splint pictures (cartoons). The permanent characteristic main feature of the dragon is its connection with the Flame (fire): “a great storm was raising, it thundered, the earth was shuddering, thick woods bent low to the ground: the three-headed dragon was flying”, “The severe dragon flying to him sets everything on fire, threatens by death”, “and here the dragon blows out the fire to kill Tsarevytch (the prince)”.

The dragon denotes Kundalini - the spiritual power of a person, his constant threat: “I will burn Your Kingship (means the flesh body) and put it into ashes”.

The dragon in Russian fairy tales represents the guard of the boarder to the Heavenly Kingdom. The boarder is described as a fiery river named Smorodinka (“mor” - death, “odin” - one, which means “death only”). The “Kalinoviy” bridge lies across the river (“Kali” in Sanskrit means “misfortunate”). In general, this means that only the one whose Yaitsehore (“the seeds of the Devil” - a drop of the Casual Matter) has been developed to the utmost may step onto this boarder. The one who has killed the dragon (Yaitsehore), or in other words the one who has managed to rein his evil passions may come along this bridge.

The hero is subject to a danger of falling asleep, or dreaming, delusion - obnubilation of the mind: “the Tsarevytch (the prince) began walking along the bridge to and fro and started pattering with a stick (the main ascending channel of Kundalini which comes along the center of the spine), a little jug appeared (the mystic skills which appear when Kundalini raises) and began dancing before him; the Tsarevytch watches mesmerized (he falls over mystic abilities) and falls deep into a sleep (means that he falls into delight). An unprepared person may fall asleep, but the true Hero never should: “the Storm - the Giant spit on him (means that it does not fall over mystic skills), expectorats on him (“harkat” - to spit, means  to bring into “Hara” and to bring to a balance) and brakes him into tiny pieces”. The tale which was put down at an Onezhsky plant narrates that the dragons’ mother helped the heroes by telling them: “now start your journey… but do not fall asleep near the sea, because my son will be flying there and then it will see you and your horses, thus if you are asleep, it comes to kill you, but if you are awake, it will not do any harm to you as it knows it can’t defeat the two of you”.

The dragon is immortal and can not be defeated by an ignorant person, only a distinguished hero can beat the dragon to death: it means that Yaitsehore can be defeated only by the one who bears it - «there is no rival to me in the whole world but for Ivan the Tsarevytch, but he is too yong yet, even a raven can’t bring his bones hereto”.

The dragon never tries to kill the hero with weapons, claws, teeth - it beats the hero into the ground (means coaxing the hero into a sin) and so destroys the hero: “Chiudo-Judo takes over him and beats him into the earth up to the knees”. In the second round it “beats him into the earth up to the waist”, so with every other battle the person goes down deeper into the mud (wet earth) of Yaitsehore. The hero can beat the dragon by cutting off all the dragon’s heads which denotes the victory over passions. But the heads grow again and again by magic, it means that the power of passions increases if one satisfies them: “he cut nine heads, but Chiudo-Judo picked the heads up, stirred it’s fiery finger and the heads grew back again». Only after the fiery finger (the lust) is cut off, the hero can cut off all the dragon’s heads.

Our Ancestors were well aware of correlation between the spiritual growth and managing the feelings, thus they gave us the following admonition:

“Desires are there where passions prevail,

Rage and blindness will follow desires,

Blindness will lead to a mind decay,

The mind decay makes the knowledge fade away,

And anyone knows if the knowledge dies,

The mankind dies in the darkness too!

The one who can rein his emotions,

who tramples disgust and feels no passion,

who got the will and controls desires -

he comes to enlightenment and has no pain,

and since then his heart is pure without blemish,

and his mind is sound and sane.

One can’t be sane without yoga practice:

no creative mind appears outside clarity;

no peace and quietude can be reached without a creative thought; and where is human happiness then if there is no peace and rest?

Reason and wisdom are there

Where passions are under control.

The third battle is the most dangerous. A special condition of the last battle as that only the hero’s magic mate (the Divye Body - the spiritual body) can kill the dragon: “the hero’s horse rushed into the battle field and started bite the dragon with its teeth and trample the dragon with the hooves… stud horses appeared and kicked the dragon out of the saddle… the beasts tore the dragon apart into pieces”. “One horse stood on its hind legs and tumbled on to the dragon’s shoulders, the other horse hit the dragon on the hip with the hooves, the dragon fell down and the horses trampled it into the earth. What the Horses!”

And of course the main hero wins the battle. But there is a one more task to be fulfilled after the battle is finished: the dragon must be finally destroyed, this means that it is necessary to convert the man’s bodies into the Svetye Body (the body of light) - the body of pure virtue: “and he rolled the dragon’s trunk into the fiery river»; “he picked up all the parts, put them on fire and spread the ashes over the field”; “he made the fire, burned the dragon and blue the ashes away with the wind”. 

The Slavic-Aries explained the tales to prepare their children for finding the Heavenly Kingdom - it means to reach full perfection by acquiring the Svetye Body (the body of light).

Jesus Christ also preached according the Vedic view - Rodobozshiye: “Better look for the God’s Kingdom and you’ll be rewarded to have all the rest”; “The human child shall be glowing once, same as a lightning that glitters throughout the sky from one place to another”; as “the God’s Kingdom is in everyone”; “As all of you are the children of Light”; “You are the gods and the kids of the Gods - all of you”.

Rodobozshiye has always been the source of spiritual power of Russia. Only the Vedic worldview which absorbs the thousands-of-years experience of overcoming the evil on a personal, social and state levels has enough spiritual capacity for a successful straggle with the evil. To abandon this experience is an immoral offence especially now when oblivion of the routes lead Russia to the edge of the downfall.

To revive Rodobozshiye is now the matter of life and death emergency. And one should remember that Russia has always been determining the fortune of all mankind, and therefore this matter is of universal value. 

The Almighty Arch Father, be blessed!

The Heavenly Kin, be blessed!

Our Ancestors - the Gods and the Goddesses, be blessed!

Hura!

 

Literature:

V.Ya.Propp “The historic routes of a fairy tale”, L., 1986.

 

A.N. Afanasyev “the Russian folk tales”, M., 1957.

 

F. Boas. The social organization and the secret societies of the Kwakitl Indians In Report of the U.S. natural museum for 1895. Washington.1897. p. 413-414.

 

“Tales by M.M. Korguyev”, book 1. Petrozavodsk, 19939.

 

I.A. Khudiakov “Tales of Great Russia”, issue 1-3. M., 1860-62.

 

A.N. Afanasyev “the Russian folk tales”, M., 1957.

 

A.N. Afanasyev “the Russian folk tales”, M., 1957.

 

Hara - anatomic and energy (navel) center of a human being (“Ha” - the force of creation, the basis; “Ra” - the force of the Prime Light of the Superior God.) Author’s note.

 

The songs and tales at Onezshskiy Plant. Petrozavodsk. 1937.

 

Chiudo-Judo - “ud” - penis; it means that the main enemy of the main hero is lust. Author’s note.

 

A.N. Afanasyev “the Russian folk tales”, M., 1957.

 

Bhagavad-Gita, 2.62 - 66.

 

Luka, 12.31; 17.21; 17.24.

 

1st Fes. 5.5.

 

Ps. 81.6.

This article was published in No 4 magazine “Rodobozshiye”. Call +7 918 989 34 29 or write to rodobogie@gmail.com for purchase.

 

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