Russian vedism

[8] Together with his son Dimitry Viktorovich, he became popular in Russia in the late 1980s for their studies about the psychological "culture of trance" and their practice of hypnosis which they claimed to be unbroken traditions of "Russian Vedism".

[19] The book History of the Russian Empire draws and reinterprets content from the Bible and the Hindu Rigveda, including entire extracts such as the Sermon on the Mount, expressions and prayers, and in doing so it claims to be returning ancient wisdom to its original possessors, the Aryans.

[21] The trinity of the One comprises: ① the Father God (Бог-Отец) – which is the primordial quiescent void, the ideal informational supreme, the unmanifested dimension, corresponding in the microcosm of the human body to the left hemisphere of the brain; ② the Mother Goddess of the Lights/Fires (Богиня-Мать Огни) or Mother Goddess of the World (Богиня-Мать Мира) – which is the spiritual movement, the ideal figurative transience, the manifested dimension, the universal gravity and the right hemisphere of the brain; and ③ the Son God (Бог-Сын), Ur (Ур) – which is the electromagnetic radiation generated by the God and the Goddess, and the human psyche itself, whose energy is the basis of life.

[22] Furthermore, Ur is the procreator of Oriy (Орий) or Oriya (Ория), the first god-man who gave cosmic knowledge to humanity and who acted as the forefather of all the Aryans or Russians.

[23] In cosmological terms, the God and the Goddess are also described respectively as spirit and matter, the active life-giving masculine principle and the passive life-receiving feminine principle, and as the "two beginnings of the One" or "two eternal poles of the Great Void" (Великая Пустота, Velikaya Pustota), while Ur is described as the informational "waves" which develop and awaken the material substance into the universe and its self-creating peak — mankind, building forms around the universal vortex of the quiescent void.

[8] The universe is only apparently time–space, as these two concepts are representations of the sequence of changing forms of the emanation of the One from Nav to Yav, preserved as a unified whole by the constant wave of Ur.

[...] The nature of the East in its opposition to the West is a domination of spirit over bestial substance, a final victory of light, justice and purity over the darkness of the bestial Western life, the tyranny of instincts and the dirt of low egoism.Ur is the god-builder of the manifested universe, drawing the images of the Mother Goddess of the Lights and realising them in structures, creating and recreating the manifested dimension in always better schemes which reintegrate and reorganise the images of the previous cycles.

[7] In Kandybaite Vedism, the concept of "nation" or "folk" (narod) is not understood as defined by geographical boundaries, but rather as a living entity generated by a divine spirit.

[34] In the case of the Russians, their guiding deity Oriy expresses himself as warlike attitude, abstract consciousness, aspiration to unrestricted freedom, and friendliness and hospitality.

[8] Through millions of years, hominids appeared in the southern hemisphere of the terrestrial globe and the Orussians — who had to abandon Oryana as it was destroyed by cataclysms and glaciation, and mostly settled throughout Eurasia in the northern hemisphere of the terrestrial globe — gradually mixed with such hominids acquiring a denser nature and giving origin to the modern Russian races — the white race.

[4] Being Russian is considered a spiritual identity which characterises all those people who retain the memory of the Arctic homeland and live in harmony in and with any territory where they find themselves.

[40] Kandybaite Vedists consider the Jews as part of the Asians, and as such as part of the northern and eastern spiritual humanity opposed to the southern and western material humanity,[31] and at the same time they espouse the Khazar hypothesis of Ashkenazi ancestry, considering the Jews as a "branch of the southern Russians", that is to say of the "Volga Russians", and as descendants of the historical Khazars.

[28] When the role for which a given person is born comes to completion, that given entity begins to decay towards death, after which its life experience is preserved and coalesces again into new forms of existence, more complex than the previous one.

[6] The adherents of the Kandybaite Vedic doctrine insist on kindness and compassion, positive feelings and cheerfulness, at the same time blaming hopeless, weak and disabled people, holding that the quality of god-man and the realisation of the Divine Kingdom are reachable only through the complete overcoming of suffering.

[7] They refuse the idea of collective sin, and believe that suffering is always the outcome of the guilt of those individuals who choose and encourage lie, idleness, self-interest, thirst for power, intoxication, lust, adultery, and other vices.

[12] These sins, which progressively nourish the animal nature of a person while smothering its spiritual mind, are believed to be transmitted through the generations and to hinder the development of love and therefore of the spiritualisation of humanity in the Divine Kingdom.

[8] A zaotra for fire gods is made of other three components, namely dry clean firewood, herbal incense, and a small amount of animal fat from treba.

[8] The latter is an offering, often involving the sacrifice of an animal, whose soul is consecrated through a prayer to ascend to the God of Heaven through the smoke of the cooked meat which is eaten by the priests and the participants to the ritual.

[27] Kandyba's Rigveda recommends a version of the Lord's Prayer taught by Jesus, considered a great Russian Vedist:[27] Our Father which art in Heaven, let your name shine; let your kingdom come; let your will be done on Earth as in Heaven; give our daily bread for every day; and forgive us our sins, so just as we forgive all those who have sinned against us, and deliver us from temptation and evil.The major holidays are at the beginning of spring (Komoyeditsa or Maslenitsa) and in mid summer (Kupala Night), but any kindred community may organise celebrations on any occasion.

[8] Holiday celebrations always begin with a ritual in which a priest with nine boys to his right and nine girls to his left, forming a row, stand at the centre of three large concentric circles of people, the first of the kins' elders, the second of their kindred adult relatives, and the third of the youth.

[8] The priest takes a goblet full of the intoxicating drink soma (сома) or sura (сура) made with jointfir, kneels down on his left and while facing the sky to the east or the Sun to the south sings hymns asking for the blessing of the kins.

[8] Regarding funeral practices, the Rigveda recommends the cremation of the bodies of the "clean" dead — those who have died of old age or in combat —, especially people of high rank, which have to be burnt on top of specially constructed stone altars (alatyr), as their soul is believed to ascend with the smoke to the seat of the God of Heaven, the northern polar paradise; the bodies of "unclean" dead — those who have died of contagious disease, suicide, drowning or of a violent death not in combat — are instead buried, as they are believed to belong to the goddess of the underworld.

[49] Kandybaite Vedic doctrine associates seven iconic symbols to the seven stages of the emanation of reality from the One, the Yedinobog ("One God"):[49] the number 1 is symbolised by the circle, which represents the unity of the entire cosmology, the eternity and cyclicality of time, the unmanifested Great Void and the Yedinobog itself;[50] the number 2 is symbolised by the swastika in its two possible directions of rotation — rightward and leftward —, which represent all the tensional dualities proceeding from the One, like the unmanifested (Nav) and the manifested (Yav) dimensions, the Father God and the Mother Goddess, as well as the spatio-temporal dimensions of Heaven and Earth, Belobog and his bright rightwise forces and Chernobog and his dark leftwise forces, north and south, life and death, creation and destruction;[50] the number 3 is symbolised by the circle containing three dots, which represent the trinity, the triune essence of the One as Father God, Mother Goddess and Son God (Ur), as well as the "starry origination" of the Russians;[21] the number 4 is symbolised by the "heavenly sword" of Oriy, pointing downwards with three dots inside the pommel and five rays emanating from the pommel, representing heavenly knowledge of the trinity of the One coming in the flesh as the progenitor of the Russians (Oriy);[51] the number 5 is symbolised by the five-pointed star, which represents the five elements of Ur in the manifested dimension, Fire, Air, Water, Soil, and Force Field;[52] the number 6 is symbolised by the six-pointed star, which represents the human reason, Ur coming in the flesh as Oriy and becoming conscious of itself and master of all elements;[52] the number 7, the most sacred, reflected in the seven days of the week, has no iconic image for itself as it is symbolised by all the other symbols taken together, to represent the whole sevenfold nature of the One.