Essential characteristics of the phenomenon of Aryanism

Interest in the problem of Aryanism has not abated for several centuries, since J.-A. de Gobineau defined this direction of research. Further development of the topic can be found in the works of G. Gunther, V. Avdeev, S. Nalivaiko and others. At the same time, they do not contain a comprehensive definition of the concept of the phenomenon of Aryanism and its essential characteristics, so real Aryanism is often replaced by various theories and ideological doctrines. That is why we propose to use the term "Aryanism" in relation to this phenomenon, and not "Aryanism". Aryanism is, first of all, a socio-cultural phenomenon in the broadest sense of this concept, which formed the basis of the cultural tradition of the Indo-European civilization. It originated among the Eastern Aryan tribes and developed its own set of views, assessments, values, principles, different from other worldview systems, determining the vision of the world as an image of an ideal structure, a certain place of man in this structure, and, therefore, provides for the formation of an active life position, a program of constructive behavior and collective actions of people as members of a single society, which is aimed at development in accordance with their own knowledge and skills to achieve the highest ideal (a model of public paradise). This ideology laid the foundations for planning and forecasting, as well as the philosophy of statehood. The system of worldview and values of Aryism has a certain organization and hierarchical structure, which is completely subordinated to a single principle of the monistic origin and is presented in a system of categories, concepts and symbols. It is due to the presence of this specific system that it becomes possible to see the presence of the components of Aryism both in the historical process and in the modern social worldview. At the heart of monotheism (the total origin) - in Vedism, Zoroastrianism and Mazdaism, Judaism and its branches (Christianity and Islam) - is the idea of a single creative source, which was later embodied in the personality of God - the creator of the universe. However, each of the named directions understands this concept in its own way. Therefore, the idea of monotheism goes through several stages of development and is accordingly transformed during its implementation in other worldview systems. Thus, the concept of “monotheism” becomes the basis for the formation of such concepts as “theism”, “deism”, “pantheism” and “genotheism” (“monolatry”), but only partially coincides with them.