the Ringing cedars of Russia
Vladimir Megre English translation by John Woodsworth

Book 8, part 2. The Rites of Love (2006)

Arkaim — Academy of the wise-men


In 1952 satellites sent back to the Earth photographs of several unusual circles clearly delineated on the surface of the Southern Ural steppe. No one doubted that these circles had been artificially produced, though nobody could say exactly what they were.

A debate was raging in both scientific and occult circles of the time as to where one should look for the original Indo- European homeland. Not without some justification scientists posited that the many European peoples, as well as those of India, Persia and part of Asia, could be traced back to a single source — a mystery people known as Proto-Indo- Europeans.

Many researchers have dreamt of finding the remains of the land where once lived the legendary White Aryan race. Researchers have been attempting to reach the fringes of the lost ancient and precious knowledge which the ancient Aryans possessed.

When excavations began in the Arkaim Valley, archaeologists announced to the academic world that an ancient city dating back more than forty centuries had been unearthed, and that it had been inhabited by people of the ancient Indo- European civilisation. The researchers started calling Arkaim1 a city, a temple and an observatory, all at the same time.

Whoever is interested in the academics’ hypotheses can read about them in specialised literature on the subject.

I shall pass on what Anastasia’s grandfather told me about Arkaim. The logic of his thinking is much more accurate and intriguing than the logic underlying the scholars’ scientific hypotheses.

He stated right off:

‘Arkaim is not a city and not a temple. The part about the observatory is true, but that’s not the main thing here. Arkaim is an academy — that’s what it would be called today It was in Arkaim that the teachers of the wise-men lived and worked. Here they engaged in research on the Universe; they also determined the interrelationship of celestial bodies and their influence on Man. Their tremendous discoveries were never recorded, nor did they make long speeches in public. Through their many years of research they worked out the rites, presented them to the people and subsequently kept track of how effective they were. They made corrections as required. They were able to sum up their lengthy researches in a brief word or two which signified the substance of their discovery

“For example, there are some very early rites, such as the Saviour of the Honey    (14 July) and the Saviour of the Apple  (19 July). People did not use any new-crop apples until the Saviour of the Apple feast, or any new gatherings of honey until the Honey feast.

“Through their lengthy researches and observations the wise-men discovered that up until this date the apple does not give any significant benefit to Man, even if it is ripe. And this goes far beyond just the apple. Many berries, edible herbs and root vegetables beneficial to Man ripen before the Apple feast. If Man began to eat apples too soon, he would not have room left for the produce that was more beneficial to him at this very time.

“It was these wise-men who discovered that the particular sequence of fruit and vegetable ripening in Nature is no mere coincidence. It is this very sequence that constitutes Man’s divine dietary regime, which the science of the centuries to follow would be searching for in vain.

“Volumes of treatises could be written about how they con-ducted their research. The wise-men, however, never compiled any, and did not burden people with the task of reading them. They imparted their conclusions to people — in readymade form — in just a few words. And people believed the wise-men. Their advice invariably proved true in life.

“Besides, there is no comparison between the Vedruss wise- men and their counterparts in Greece, the Egyptian priests or today’s acclaimed academic lights. The Vedruss wise-men never received any honours or rewards for their remarkable discoveries. They could not accumulate wealth or power that, say, the Egyptian priests enjoyed. And they were not given the kind of adoration showered upon many in church hierarchies today The only thing a wise-man could expect upon arriving at a certain settlement was food and any replacement clothing or footwear he might need, as well as a place where he could lay his head, though some wise-men might decline the offer of shelter in favour of sleeping under the stars, in the open air.

“Beyond that he enjoyed the people’s sincere, unfeigned respect. Over the centuries such an arrangement ensured the selection of only the best teachers and thinkers among the people.

“The receptive populace also showed their gratitude by building, according to the wise-men’s own designs, complexes like Arkaim where the wise-men could retreat for meditation and a mutual sharing of thoughts. Here they would tell each other of their discoveries and describe the rites they had come up with based on their discoveries. It was something on the order of a supreme academic council.

“Most of the time ordinary people didn’t even know who was behind any given rite, or whom they had to thank for a particularly insightful and effective rite.

“There was one wise-man, for example — an acclaimed philosopher, astronomer and psychologist — who devoted ninety years to the study of how to combat the phenomenon we know today as telegony.

“He discovered a cure and offered people an effective remedy, consisting of a rite of only fifteen minutes in duration. True, the preparation for the rite took a lot longer. Why don’t you ask Anastasia, Vladimir — she might tell you about it.

“Only I’ll say right off: this rite can be felt only through an understanding of the feelings of love possessed by our distant ancestors, the philosophy of their love. The farther back you manage to go with your thought, the more you’ll be able to make sense of the rite.”

To be more thoroughly persuaded of the truth of what Anastasia’s grandfather has said regarding Arkaim, let us take a look at its architecture.

Arkaim has the form of a circle with an exterior diameter of approximately 160 metres. As you can see, that’s rather small for a city. But I shall still call it a city, as scholars at the moment are doing.

It is surrounded by a two-metre-wide perimeter trench, outside a massive exterior wall. The wall was five and a half metres high and five metres thick. There were four entrances in the wall, the largest facing south-west; the other three were smaller, located on opposite sides.4

All the entrances led directly into the only ring road, about five metres wide, which separated the dwellings attached to the outer wall from the inner ring of walls.

This ring road was covered with logs, under which, for the whole length of the street, ran a dug-out two-metre-wide ditch, which connected with the perimeter trench. Thus the city had its own storm-drainage system: surplus water would seep through the logs into the ditch and eventually into the perimeter trench.

All the dwellings attached to the outer wall, like lemon sec-tions, had doorways on the main street. No more than thirty- five dwellings were discovered around the outer circle. That’s not much, even for a village.

Next we see the mysterious ring of the inner wall, which was even more massive than the outer one. Three metres thick, it reached a height of seven metres.

According to the excavation findings, there was no entrance through this wall except for a small passageway at the south-east point. Hence, another twenty-five interior dwellings, identical to those around the outer perimeter wall, were practically cut off from everything by the thick, high inner wall. In order to reach the little passageway to the inner ring, one had to travel the whole length of the ring road. This had a hidden significance. Anyone entering the city had to travel the same path as the Sun.

Finally, Arkaim was ‘crowned’ by a central plaza almost square in shape, approximately 25 by 27 metres.


Judging by the traces of fires spread out in a particular pattern, this plaza was used for some kind of rites.

Thus we see the schematic figure of a Mandala — a square inside a circle. In ancient cosmogonic  texts the circle symbolises the Universe, the square — the Earth, our material world. Ancient men of wisdom, who had a perfect knowledge of the structure of the Cosmos, saw how naturally and harmoniously it was constructed. And so in building a city, it was like re-creating the Universe in miniature.

Arkaim was built according to a pre-determined plan as a single complex whole, oriented with extreme precision to celestial bodies. The design resulting from the four entrances in Arkaim’s outer wall forms a ‘right-facing’ swastika, reflecting the clockwise movement of the Sun.

The swastika (in Sanskrit, ‘connected with good’, ‘the best success’) is one of the most ancient sacred symbols. It is encountered as far back as the Upper Paleolithic period  in the cultures of many of the world’s peoples — including those of India, Ancient Rus’, China and Egypt, as well as of the mysterious Mayan people in Central America, to name but a few The swastika may be seen in old Orthodox icons. It is the symbol of the Sun, success, happiness and creativity Correspondingly, a backwards (‘left-facing’) swastika symbolises darkness and destruction — the ‘night-time Sun’ of the dwellers of ancient Rus’.

Both swastikas were used, as may be seen on ancient ornaments — in particular, on the Aryan jars found around

Arkaim. This has a deep significance. Day takes the place of night, light the place of darkness, and a new birth takes the place of death — and this is the natural order of things in the Universe. Hence in antiquity there was no such thing as a ‘good’ or ‘bad’ swastika — they were perceived as a unified entity (like the energy of yin and yang in the Orient).

Arkaim was outwardly beautiful: the ideal circular city marked by distinctive gate-towers, burning torches and a beautifully formed facade — probably featuring some kind of meaningful sacral pattern. Everything in Arkaim, after all, was fraught with meaning.

Each dwelling was attached on one side to either the outer or inner wall, and faced either the main ring road or the central plaza. In the improvised ‘entrance-hall’ to each dwelling was a special watercourse, which emptied into the ditch under the main street. The ancient Aryans were thus provided with a sewer system. Not only that, but each dwelling had its own well, furnace and a small cupola-shaped storage area.

From each well, above the water-level, two earthen pipes branched out. One led to the furnace, the other to the storage area. What for? Quite brilliant, actually We all know that if you glance down a well, you will invariably feel a current of cool air. So, in the Aryan furnaces this cool air, passing through an earthen pipe, created such a strong draft that it was capable of melting bronze with no need for bellows. There was a furnace like that in every dwelling, and all the ancient blacksmiths had to do was to perfect their craft and compete with their artistic rivals! The other earthen pipe leading to the storage area ensured a lower temperature there.


The famous Russian astroarchaeologist Konstantin Kon-stantinovich Bystrushkin researched Arkaim as an astronomical observatory and came to the following conclusion:

Arkaim is not just a complex installation, but it is subtle in its complexity In examining its schematics, one can easily see parallels with the well-known Stonehenge monument in England. For example, the diameter of the inner circle of Arkaim is always reported as being exactly 85 metres. In fact, it is a circle with two radiuses — 40 metres and 43.2 metres. (Try drawing it!) Compare that to the radius of Stonehenge’s Aubrey Hole ring,  which is also 43.2 metres! Stonehenge and Arkaim are positioned at approximately the same latitude, and both are at the centre of a bowl-shaped valley The distance between them is almost 4,000 km...

Researchers have determined that on the basis of all the known facts, Arkaim amounts to a horizon observatory. Why a ‘horizon’ observatory, specifically? Because the measurings and observations made there are based on the moment of the rising and setting of the Sun and the Moon on the horizon. The recording of the moment of ‘disengagement’ (or ‘touchdown’) of the lower edge of the disc on the horizon allows the accurate determination of the place of this event. If we keep track of sunrises on a daily basis, we shall note that the actual point of sunrise shifts from day to day Reaching its northern limit on 22 June, this point then moves south to its opposite apogee on 22 December. This is part of the cosmic order.

That means there are four visible points of observation of the Sun each year — two points of sunrise (on 22 June and 22 December) and two corresponding points of sunset on the western horizon. Add to these two more points — namely, sunrise and sunset during the equinox (22 March and 22 September). This offered a sufficiently accurate determination of the length of a year. However a year is made up of a whole host of singular events, and these can be determined with the aid of that other celestial body, namely, the Moon. Regardless of the complexity involved in its observation, people of old knew the laws of its movement across the empyrean. Here are a few of them:

(1) The full moon which occurs closest to 22 June is observed at the point of the winter solstice (22 December) and vice-versa.

(2) Lunar events can be observed near the points of the solstice on a nineteen-year cycle (‘high’ and ‘low’ Moon).

As an observatory, Arkaim allowed astronomers to follow the events of the Moon. It is possible to note eighteen astronomical events just on these huge circular walls alone! Six of them are connected with the Sun and twelve with the Moon (including the ‘high’ and ‘low’ Moon). By comparison, researchers at Stonehenge were able to identify only fifteen cosmic events.

In addition to information about these amazing factual events, the following data were obtained: the Arkaim unit of measurement of length is 80 cm. The centre of the inner circle shows a displacement from the centre of the outer circle by a factor of 5.25 Arkaim units, which is close to the Moon’s orbital inclination: 5°9’ plus or minus 10 minutes. In Bystrushkin’s opinion, this reflects the correlation between the orbits of the Moon and the Sun (for the terrestrial observer). Correspondingly, Arkaim’s outer circle is dedicated to the Moon, its inner circle to the Sun. Not only that, but astroarchaeological measurements have shown a link between some of Arkaim’s parameters and the wobbling of the Earth’s axis — this is getting into some pretty sophisticated science, even in terms of modern astronomy

And so we see that by any stretch of the imagination Arkaim hardly falls under the category of‘city’.

Its extremely small rooms offer no accommodation for families, but serve as an ideal space for philosophical reflections. Historians know that in ancient times so-called ‘wise-men’ were considered to be scientists and teachers. Consequently, it is possible that Arkaim, as one of the most celebrated scientific centres, could have belonged exclusively to these ‘wise-men’. There were simply no other scientists around in those times.

It is also known that the wise-men devised and adjusted their rites on the basis of their knowledge of the Cosmos.

The question is: what has become of these unique rites today? What kind of obscurantism has destroyed them or is concealing them from people’s view?

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