Practical rituals of Siberian shamans. Shamanic magical rites

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Shamanic magical rituals and ceremonies are the oldest type of magic that has come down to our days thanks to peoples who continue to honor the traditions of their ancestors. Shamanism was spread all over the world, but today it has survived only among small peoples, in particular, among the American Indians, Buryats, etc.

Shamans in the Buryat tradition

In the traditions of the Western Buryats, the shaman has always played the main role in conducting a magical ritual. In Buryat, a shaman is bo or odegon, if it is about a woman. This is a person who directly communicates with spirits and gods, performs sacrifices and performs a magical ritual.

The Buryats still have a shaman - important person, conducting all the rites associated with the birth, death of a person, he calls on the gods and patron spirits to heal his fellow tribesmen, he can be called an intermediary in the relationship between a person and higher powers.

The legend of the appearance of shamans

The Buryats believe that shamans appeared because the gods themselves wanted to take an active part in people's lives. After all, initially there was no man at all, there were only heavenly ones, good spirits who created humans. Immediately after his appearance, the man was completely happy, he knew no pain, no grief, no illness, however, happy times very soon came to an end. The man angered the evil oriental spirits, which are called tengerins, which is why various diseases and death itself appeared. Western - stellar spirits were afraid for their creatures and gave them a shaman in the form of an eagle. The eagle helped people, protected them from everything bad and evil, but the man was in no hurry to trust an unknown creature, especially since the bird had no language, and she could not communicate with people and give them advice.

After that, the eagle returned to heaven and told his creators about the failure, and asked to be made a shaman common man. The gods ordered the eagle to return to earth and give his gift to the first comer. When the first shaman returned, he entered into a relationship with the first woman he met, she became pregnant and soon gave birth to a son, who became the first human shaman.

Another interpretation ancient legend says that the woman herself received great power, and since then she could communicate with the gods, see and distinguish between good and evil spirits, help other people in difficult life situations.

Shaman Attributes

During the performance of any ritual actions, an important role for the shaman is played by his attire. Today, this tradition has disappeared and it is impossible to distinguish a shaman from a common person by the clothes alone, but thanks to numerous archaeological studies, we can imagine how shamans looked and dressed in antiquity.

The most important part of the shamanic costume was the orga or fur coat, which today is worn only by dead shamans when preparing them for the transition to the world of the dead. Funerary clothes There are two types: blue and white. A white coat is given to a kind, white shaman who has dedicated his life to serving good deities and spirits, helping people. The blue orgy is for a black shaman who worked with evil spirits and deities.

Tuvan and Buryat shamans

Usually an orga for a shaman is sewn from paper or silk fabric, and in its cut it practically does not differ from an ordinary fur coat. Main Feature orgoy are metal figures of people and animals attached to it.

Shamanic rituals of sickness and death

In Buryatia, the confrontation between shamanism and Buddhism has been going on for more than three hundred years. Dark shamans see llamas as their worst enemies, and therefore often try to inflict illness on the enemy and even cause his death. Strong shamans are able to kill a person within a few months.

One of the most common death rites is based on working with a doll or image of the victim. The shaman makes a doll with his own hands or draws an enemy, and then burns with charcoal the image of the place where the vital organs are located, and asks his patron spirit to send to these places serious illness. But do not forget that Buddhist lamas are also not ordinary people, they have tremendous spiritual energy, and therefore are able to withstand even the most terrible dark shamanic rites.

If the ceremony with the doll did not give the desired result, the shaman can use another effective means - to send a "Trojan horse" to his enemy, which can be used as any small animal. The shaman performs a secret dark rite over the beast and infuses it with a ferocious rhona. When the spirit is in the body of an animal, he can completely control it and ensure that it falls into the hands of the right person. After that, the spirit can directly penetrate the body of the enemy shaman, where it will begin to absorb his life forces.

Shamanic witchcraft has great power. And in our time, the appeal of people to shamans means trust in the forces of nature and spirits.

It is believed that this is the strongest and most black remedy, available to shamans, because a person, inside of which there is a ferocious roun, begins to dry up before our eyes and dies within a few days.

Attempting to harm peaceful Buddhists is not such a safe activity as it might seem at first glance. Buddhist lamas know how to protect themselves from negativity, they say that by giving compassion and love to all living beings, they build powerful protection, which works according to the principle magic mirror, that is, it reflects all directed negative on the shaman. In cases of attacks through ferocious spirits, shamans ask for the protection of their angry deities, for example, Yamantaka, Vajrapani or Mahakala, capable of destroying almost any shaman. At present, there are very few strong black shamans who are at war with Buddhists, as they are aware of the danger of such an occupation and do not want to take risks.

Do not think that the doll can only be used for negative purposes. Experienced shamans can use images of a person to rid him of the most serious ailments.

In such rituals, a human disease is transmitted to the doll, after which it is carried deep into the forest and left in a secluded place where no one will find it. All Buryat children from a very early age know that in no case should one touch such objects in the forest, as this is very dangerous, the disease can move from the doll to the first person they meet.

Ancient ritual of summoning a child

Most shamanic rites are aimed at helping a person in Everyday life, through the mood. When a person has enlisted the support of his patron, he will be able to cope with any work and problem, in particular, the spirit can help in harvesting, hunting, finding a lover and, of course, in pregnancy. In Buryatia, faith in the power of shamans is so strong that even modern and enlightened people turn to them.

The ritual for the birth of a child must be carried out only on a favorable day for this, which is determined using special fortune-telling. Both parents of the unborn child must participate in the ceremony. It is also important to note that only male strangers can be present at the sacrament, there is an ancient belief that in the presence of another woman, all magical energy can transfer to her, and therefore the ritual will not work.
To conduct the ceremony, you will also need a doll that parents bring (symbolizes a baby), a toy stroller and a crib. To offer to the spirits, you will need to prepare milk, fish and some alcohol.

Sacrificial fire in the shamanic rite

First, the shaman kindles a large sacrificial fire, into which some vodka and milk are poured, and pieces of fish are also thrown into the flame. After that, the shaman proceeds to divination on the topic of whether the spirits will help this couple to acquire offspring. To do this, the shaman throws a special cup into the air and looks at which side it fell to the ground. If the cup landed upside down, then the spirits accepted the gifts presented and agree to help. In case of refusal, fortune-telling is repeated twice more, and if the gifts are not accepted, the whole ceremony is postponed to another day.

When the fortune-telling turns out to be positive, the parents go to the sacred grove, where they hang a cradle with a doll on one of the free trees. Then they return to the shaman, drink a glass of vodka, and each takes three puffs on a cigarette (in this way they offer sacrifices to the local spirits through their bodies).
According to tradition, the family should thank the shaman for work by participating in his life's affairs, for example, helping in harvesting or haymaking.

Ritual for longevity and good health

The rite for good health is considered one of the simplest. It is held right before sunset, and cedar bark is a mandatory attribute. The shaman sets fire to the bark and blows its smoke three times around the "client's" neck. After this, numerous prayers take place for the granting of longevity and good health to a person. At the end of the ritual, the "client" must take the firebrand from the bark in his hands and pass it around his body three times.

Shamans are sure that cedar has simply unique healing properties. Based on the bark of this tree, drugs and talismans are created from a variety of diseases and ailments.

The ancient ritual of feeding the fire

Many shamanistic rituals begin with the process of making a fire. According to many peoples, fire occurred when the sky was separated from the earth, which is why this element occupies such a significant place in the ceremonies of the peoples of Central and Central Asia and South Siberia. In Buryatia, fire is represented by a male image - the owner of the fire.
The rite of feeding the fire is very common, it is performed both by black and white shamans themselves, and simple people. To do this, you need to blow cigarette smoke into the oven or fire or pour a stack of any strong alcoholic drink.

More recently, the master of the elements was so revered that it was customary to give him the best pieces of food from the table. Today, this tradition is gradually being replaced, but it is too early to say that it has completely disappeared or will disappear.
People still believe that fire is really capable of providing serious assistance in a variety of matters, it keeps the family hearth, protects against illnesses and ailments, brings good luck and happiness to the family.

Here is a person suffering from headaches, drowsiness, auditory hallucinations, etc., comes to a shaman and asks to teach him shamanic service. This request is followed by an initiation, during which the initiate receives his first and most important psychotechnical experience. He experiences dying and death; he imagines how his body is dismembered into parts, the internal organs are removed and hung on hooks. Then they are boiled and made again.

In essence, this vision is akin to a biblical prophetic renewal, beautifully felt and described by Pushkin:

And he cut my chest with a sword,
And took out a trembling heart,
And coal burning with fire
He put a hole in his chest.
Like a corpse in the desert I lay,
And God's voice called out to me:
"Arise, prophet, and see and listen.
Fulfill my will
And, bypassing the seas and lands,
Burn the hearts of people with the verb!

Here, as in the shamanic initiation, we see the divine chosen one, to whom the higher spirit (seraphim) opens the eyes of spiritual vision, the ears of spiritual hearing, replaces the "idle and crafty language" with the "sting of the wise snake" and, finally, replaces the "quivering heart" with "coal burning with fire", after which a person who has passed through death comes to a new one, higher life and starts doing his prophetic mission. As we all know from school textbooks, Pushkin meant a poet by a prophet, but this rapprochement is far from accidental and is deeply rooted in tradition. Suffice it to recall the Arabs of the pre-Islamic period, who unequivocally brought together the prophets and poets and saw in the poetic gift a manifestation of divine charisma, indulgence in a deity.

While the shaman's body lies dismembered or boiled in a cauldron, acquiring new sacred qualities, the shaman's soul, separated from the body, is raised to the top of the world tree by a giant bird with iron feathers and long tail, bird-progenitor of shamans; she places her soul in an egg that lies in her gigantic nest and hatches until the shaman's spirit reaches sacred maturity. The shaman's soul then hatches from the egg and enters a renewed and reunited body. The initiate is resurrected no longer as a layman, but as a shaman, ready for his service. Initiation completed.

Let us make a reservation that the plot we have described is some free generalization of the initiatory experiences of initiates of different shamanic traditions (based on the initiatory practices of the Yakuts).

M. Eliade describes the technique of the initiation ritual and the experiences that accompany it in the shamanic traditions of the Yakuts, Samoyeds (Nenets), Tungus, Buryats, Australians, South American Indians, Indonesians, Eskimos and other peoples, but everywhere we meet with the experience of dismemberment of the body, death and resurrection, accompanied by a feeling of healing and renewal.

Below we will take a closer look at the nature of initiation among the Eskimos as one of the most complex, interesting and characteristic (a feature of the moment of being chosen here is that a candidate for shamans is either found by a practicing shaman, like the Eskimos-ammasaliks, or he independently expresses a desire to become a shaman, like Eskimo-Eskimos).

Among the Ammasalik Eskimos, the shaman (angakon) himself chooses his students among boys of six to eight years old. Each shaman usually trains five or six students. Training takes place in deep secrecy

It involves solitude at an old grave or by a lake, where the student must rub two stones against each other and wait for a special sign. The shaman explains to the student that a bear will then appear in front of him, who will rip off all the flesh from him, so that only one skeleton remains, after which the latter will acquire new flesh, and then the resurrection will follow.

The Labrador Eskimos believe that the Great Spirit himself, Tongarsoak, appears in the form of a bear. In western Greenland, the initiate remains "dead" (unconscious) for three days after the spirit appears.

Having survived death and resurrection, the new shaman undergoes a ritual of empowerment and gains power over spirit helpers. After that, he usually goes to another teacher (since each shaman is considered an expert in only one particular technique) and collects a whole host of helper spirits.

Among the Iglulik Eskimos, the initiation ritual is even more interesting. A person who wants to become a shaman comes to the chosen teacher and asks for his instructions. If he sees no obstacles, he agrees. Then the student and his whole family repent before the shaman for their sins (violation of taboos, etc.), after which short period instructions (sometimes five days), followed by a period of intense training in seclusion.

Then comes the time for the actual initiation. The old shaman extracts the soul of the apprentice from his eyes, brain, internal organs, etc., so that the spirits can know what is best in him. After that, the new shaman acquires the ability to separate the soul from the body (something like the separation of the astral body of Western occultism) and make long "spiritual" journeys in the air and the depths of the seas.

Then, thanks to the efforts of the teacher, the initiate experiences illumination or enlightenment (angakokv or kaumanekv), which consists in the vision of a mysterious light that the shaman suddenly feels in the body and head. This light is like a radiant fire, thanks to which the shaman can see in the dark (both literally and figuratively) even with his eyes closed. He also becomes inherent clairvoyance and foresight.

The initiate receives a vision of light after long hours of waiting in his dwelling, during which he is probably engaged in contemplation and invocation of spirits.

K. Rasmussen, to whom M. Eliade refers, describes this experience in his book "Intellectual Culture of the Eskimo-Igluliks": through the mountains, as if the earth were one gigantic plain, and his gaze could penetrate to its edge. Nothing is hidden from him anymore; not only can he see things that are far from him, but he can also see souls, stolen souls that are locked away in distant, strange lands or taken to the upper or lower world, to the Land of the Dead."

Here there are motifs of ascent and flight, especially characteristic of shamanism, in particular, inherent in Siberian shamanism. But of particular interest is the moment of seeing light, photism, which is extremely characteristic of many developed forms of religion (from early Brahmanism to Buddhist yoga and Christian mysticism). The example of the Eskimo shaman shows that such an experience has been available to archaic man since time immemorial.

A very curious feature of Eskimo shamanism is the technique of contemplating one's own skeleton, which is part of the individual psychotechnical experience of the initiate. Prolonged and persistent contemplation of oneself as a skeleton is accompanied by a kind of asceticism and implies the ability to a high degree of concentration and visualization. The shaman gradually, as it were, removes his skin, muscles, removes internal organs, etc., until only a skeleton remains of his body. During this contemplative procedure, the shaman names each part of his body, each of his bones, using a special sacred shamanic language.

So, having got rid of the transient and perishing, from flesh and blood and reducing his body to its substantial basis, as if joining eternity, the shaman devotes himself to service, identifying himself with that fundamental principle that will exist as long as the sun and wind. In essence, it is this moment of contemplating oneself as a skeleton that is identical with initiation, followed by receiving support from helper spirits.

Unlike Siberian shamanism, where visions of death, dismemberment of the body, etc., involve the commission of these acts (murder, dismemberment) by other persons (the shaman's ancestors, spirits, etc.), here the experience of oneself as a skeleton is perceived as the result of one's own efforts in asceticism and psychotechnical contemplative practice. But in both the Siberian and the Eskimo case, reducing oneself to a skeleton means going (in Eliade's terminology) beyond the profane into the realm of the sacred.

Here the bone is a symbol of the very primary source of life, the substantial basis of existence, the eternal and unshakable reality, not subject to the corruptible and changeable world of flesh and blood.

To reduce oneself to a skeleton is, as Eliade says, to enter again into the womb of primordial life and experience a complete renewal, a mysterious rebirth.

Note that this kind of psychotechnical techniques are also in highly developed religions, for example, in Buddhism and Christianity. But here their goal is essentially different - a vision of the futility and instantaneity of the mundane and profane, the universality of impermanence and the inevitability of death. However, since the experience of this "remembrance of death" also leads to the transcendence of the profane level, one can still speak of the fundamental functional-target identity of the two approaches.

Of particular interest is the example of Taoism, which retained the original archaic semantics of the skeleton and backbone. "Tao Te Ching" contrasts the external and superficial beauty of the transient world (colors, sounds and attraction to them) with the constancy and essence of the stomach and bones, food and skeleton. Both of them equally symbolize the substantiality and ultimate reality of the inexpressible and "impassable" Path - the eternal Tao. This is explained by the unbreakable connection between Taoism and the archaic type of thinking and the basic forms of archaic culture, which we have repeatedly noted.

Summarizing what has been said, we note once again that any initiatory ritual is a ritual of a mystery type and involves the direct experience by the initiate of death, dismemberment of the body, resurrection and transfigured rebirth, which not only puts an end to the "shamanic disease" if any, but also turns the new shaman into a strong

Shamanic rites are as varied as shamanic journeys, ways of smoking a sacred pipe, or animal dance variations. The purpose of the ceremony may be to solve a specific problem, such as healing or obtaining information to solve a problem. Rites, in addition, may have other purposes: to celebrate the onset of a new season, to celebrate an important event in life, to bring together people who practice the same type of shamanism in order to strengthen their ties with each other.

A rite is any sequence of actions that are performed repeatedly for a specific purpose. Therefore, even the fact that you wind up your watch before going to bed is a kind of ritual. However, here the rite is understood as a more or less regular sequence of actions, the purpose of which is to help or heal.

Types of rites

The diversity of rituals allows shamanism to become part of everyday life and create unity for those who are on the path of shamanism. IN traditional cultures similar ceremonies were used to mark the seasons, important events, for example, the beginning of the harvest, the days of the equinoxes and solstices, and shamans often played important role in such ceremonies.

Later, with the emergence of more developed types public relations with more specialization social roles, a priest or priest began to dispose of such ceremonies. But even at that time, in small communities or tribal groups within large communities, such actions were still led by a shaman.

Shamans perform the following types of rites:

• rituals for healing others or themselves
• rites of obtaining information to solve their own or other people's problems
• rituals in honor of the seasons, sometimes called the Wheel of the Year, since the four seasons constantly change each other, which is similar to the rotation of a wheel with four spokes, one for each season
• rituals in honor and for the use of natural elements
• rites that allow travel to the upper, middle and lower worlds
• rites for establishing communication and receiving help from magical animals
• rituals that strengthen the connection with teachers and mentors
• rites to celebrate the achievement of certain levels of mastery of shamanism, which in some traditions are called degrees of knowledge
• rituals during which all who practice shamanism come together and feel their unity

Shamanic rituals are similar to similar rituals in other areas of life. We have many non-religious ceremonies dedicated to the celebration of any season, important date in life etc.

Different communities (Christian, Jewish, Muslim) have their own rituals, such as days of atonement, commemoration, forgiveness, abstinence, and holidays.

There are also days when people abandon their old roles and try on new ones, at least for a while: during the French holiday of Mardi Gras or Halloween, you can not be yourself. Weight? the main social institutions also have their own rites, for example proms at school, corporate picnics and holiday parties.

The same is the case with shamanism, although its rites differ from others in that during their performance, participants enter an altered state of consciousness for some purpose. Or the rite may be intended to pay tribute to any symbols, events, people, natural elements, animals and traditions that have special meaning for shamanism.

In addition, the rite can serve as a reminder or a source of energy for those who have embarked on the path of shamans; he can bring people together to glorify shamanism, support each other and serve as a source of energy for each other.

Often, the growing interest in shamanism and its rituals today is explained by the absence of strong traditions of spiritual rituals in modern Western society. Rites are held in a secular setting - for example, at Christmas the main focus is on the distribution of gifts, and Halloween turns into a costume ball.

Thus, for many, such holidays lose their original meaning and are perceived superficially.

Rituals permeate everyday life

Like shamanism in general, rituals vary widely in different parts of the world. There are simple rites performed by one person, and there are ceremonies of many days in which the whole community takes part; for example, the 4 to 8 day Sun Dance ceremony among Native American tribes such as the Arapaho, Sheyenne, Crow, Sioux, Ojibway and Bluefoot.

Rituals will help you find spiritual refuge in everyday life. Real moments of awareness of nature, the spiritual properties of plants and animals, thoughts about where to get the strength to cope with daily affairs, are like small rites in the context of reality, which includes both simple rites and magnificent public ceremonies.

Practitioners of shamanism live in a world of spiritual energy where time, place, thought and action are interconnected.

Speaking of a shaman for whom spiritual power is like a cloak, Wallis Black Elk remarks:

“The spiritual power that I am covered with is much more beautiful and powerful. We call it wisdom, knowledge, power, or the gift of love. There are four parts to this spiritual power, and I wear them all.

Remember:

Even the most simple steps can be considered rituals, since shamans claim that they live in a world of spirits and spiritual energy, where everything is interconnected. Therefore, every action, even the smallest, may have an impact on the spiritual world.

When you are covered by power, it makes your mind and spirit better. You become beautiful. Everything that Tunkashilla creates is beautiful.”

In short, remember that almost any action can become a ritual or rite after you take up shamanism, since every thought, every action affects you and those with whom you communicate, and also - to a greater or lesser extent - on the whole world.

It is like a long causal chain of a series of individual actions. As you develop your shamanic skill, you increase your ability to influence the world through different types spiritual energy and strength.

Shamanic rituals in different parts of the world

It is interesting to compare the various types of rituals that exist in the world. In some way they are a reflection of a particular culture.

A brief overview will help you determine which rites, according to your personal inclinations and lifestyle, you are more attracted to.

Rituals differ in the following characteristics:

• the purpose of the rite, as well as its object
• the duration of the ceremony, as well as its attachment to a certain time of the year
• the time of the ceremony - day, night or any time when it does not matter
• the frequency of the ceremony - daily, weekly, monthly, seasonally or from time to time
• performing the ceremony by one person or with one or more assistants
• the role of other people - whether they are spectators or participants
• spontaneity or a clear structure of the rite
• singing and prayers during the ceremony - improvisation or learned text

Add the rest yourself. What other features can you notice when you watch the rituals being performed? different groups of people?

Take healing rituals. Sometimes - like, for example, with Siberian shamans - they are very simple, and no one prepares for them in advance. The shaman appears before the tribesmen with only a few attributes of the shamanic ritual: in a leather robe, with a drum and a rattle - and begins the ceremony, which consists of two parts.

In each of these parts, the shaman mostly improvises, relying on his own feelings and feeling the energy of the spirits flowing in him. The choice of songs and chants, their words, dance movements - all of them are created during a vivid performance in which all those present participate.

They occasionally sing and say prayers along with the shaman. Apparently, this spontaneous, unprepared ceremony is the best fit for the small set of tools that are used for treatment.

The ceremony can take place under strict rules, like medicine men in the coastal regions of northern Peru. Not only the magical items placed on the altar, but the ceremony itself is rigidly subject to tradition.

The image includes two stages, each of which is organized according to certain rules: for example, objects on the altar are placed strictly in accordance with their cosmogonic structures.

Rites differ not only in the degree of preparedness and the possibility of improvisation, but also in their goals and themes. For example, among the Navajo Indians, who give great importance scenic walks and achieving harmony in life, beautiful sand paintings are at the center of the healing ceremony, reflecting the emphasis they place on beauty and harmony.

The term "shaman" itself comes from the word "saman" - an inspired, excited person. Followers of such a teaching as shamanism suggest that a person can make contact with the world of spirits if he comes into a certain ecstatic state.

This is exactly what shamans were trained to do - rituals with a tambourine and (sometimes lasting several days) allowed them to reach desired state. Shamanism is an activity that requires good physical endurance. Those who used the services of a shaman were to present him with a gift that compensates for the energy spent not carrying out the ceremony.

Practical shamanism - rain rituals

To make it rain, the shamans used the following ritual. At night, a ritual bowl filled with spring water was exposed under the open sky. In the morning, she should have been taken with both hands, raised above her head and cast a spell:

« I call on heavenly moisture to approach the earthly moisture. Let the rain fall on the earth and give life to green shoots!»

The personification of the Mistress of the Rain is also common snail. To make it rain, you need to find it in the forest and treat it with special respect - take it home, dig a hole in the shade. Place a plate in the recess fresh leaves and water, put a snail there. At noon, one should approach the snail with a ritual bowl, sprinkle water on it and ask for rain to fall on the ground. persistent - if there was no result, then everything was repeated the next day. If there was rain, then the snail should have been carried with honors to its place.

Ritual of fire - how shamans got themselves a protector

They perform a ritual in the forest, eating is prohibited. This is one of the rituals of shamanism, allowing you to gain an ally in your affairs. When it gets dark, you should make a fire and carefully look into the fire. It is necessary to prepare yourself for a meeting with the Mistress of Fire, who may appear in the form of an old woman or a naked girl.

Next, the shaman began to dance around the fire (in the direction of the sun), imitating the wave-like movements of the flame with his hands. Then he sprinkled oil on the flame and threw a red rag into the fire. As shamanism prescribes, this should be done only at the end of the ritual. The performer of the rite thus thanks the Mistress of Fire.

Spirit Invitation Ritual

This rite allows the shaman to connect with his spirits - helpers. To conduct it, the shaman retired to a quiet, deserted place - a forest or a field, it does not matter. Then he took a tambourine and began the rite of ritual. The blows should be quiet and rhythmic, unhurried. In shamanism, special fumigations were also used to scare away all spirits, except for allies. When the spirits appeared, the shaman could communicate with them, sometimes even.

Rhythms of a shaman tambourine

To gain decisiveness and accumulate inner strength - the rhythm of the snake. Three slow beats on a tambourine, pause, three beats again. Used to separate or separate something. deer rhythm- two slow strokes, then two fast ones. Suitable for creative processes and reconciliation turtle rhythm- one blow, then two fast and again one blow. Used to build physical strength bull rhythm- one hit and four fast. If you need to overcome an obstacle, then you need to choose heron rhythm- two fast hits followed by two slow hits. This rhythm is used in love affairs.

Shamanism is a practical teaching. So, to help in a controversial matter, shamans use spider rhythm- two quick hits, one slow and again two fast. If a follower of a belief such as shamanism needs protection from others, then the rhythm of the bear is at his service - four fast and one slow beat.

The shaman begins to perform the ritual from the bottom of the tambourine, then moves on to its middle and upper parts.

Spirit Thanksgiving Ritual

Followers of a teaching such as shamanism had to perform this ritual to honor their patron spirits. For the ceremony, they needed blue or red cloth, juniper or sage leaves, and sandalwood incense. The items brought with them should be placed on a cloth, the leaves should be set on fire, and the smoke should be directed in such a way that it envelops the shaman.

The incense sticks were to be waved three times towards Father Heaven and three times towards Mother Earth. Then the shaman made a fire and waited until the spirits gave a sign that the ritual was accepted by them favorably. Then he could thank the spirits and leave.

How to perform a chant

During this procedure, the shaman usually moves in a circle. There are 4 types of circle: harmonizing heavenly, creating heavenly, harmonizing earthly and creating earthly.

On the creative celestial circle, the shaman moves from south to east and west, ending his movement in the north side. The harmonizing celestial circle should begin in the east, passing alternately through the south, west and north.

The creative circle of the earth begins from the west, it passes through the south, north, and ends in the east. To fulfill the harmonizing earthly circle, you need to go through the following sequence - south, west, north, east.

Such a teaching as shamanism does not lose its relevance today. Some rituals are forgotten, but shamans still carefully preserve the legacy of their ancestors.

Part two, REALLY PRACTICAL

In this part of the book, I tell you how shamanistic rituals are created in practice (even if you don’t understand anything about these rituals), give an example of a dozen rituals, and even conduct an educational program on terms and other conventions. The most interesting part of the book is "Magic for Dummies" *, the first edition, the great and the only one!

- How much does this Gandosha cost you?

Who-o-o???

Well, this one... like him... Ganesha.

From conversations in "White Clouds"

Any priest or shaman should be treated as a fraud. Until proven otherwise.

Robert Heinlein

I have one old and very favorite interest - I like to buy and read completely yellow press, sometimes even outright rubbish. Arriving in any city where I have never been before, I always go to the tray with printed materials and ask the seller to give me "two meters of this." What for? One answer is I wonder what people believe. Buying any frank nonsense, they sooner or later begin to believe in what they write about in it.

* Instead of a teapot, you can insert any other object with which you could definitely associate yourself.

SHAMAN IN THE BIG CITY 59

Well, I'll teach you how to use it all. Or rather, use what people believe in to their advantage.

You may or may not need preparation. The preparation stage is very simple: you go to a store like Moscow's "Way to Yourself" or "White Clouds" (shops that sell all sorts of nonsense, from books to figurines made of wood and amulets). Then you buy one book on the topic "Reiki", one - on the topic "Tarot Cards", one - on the topic "Secrets magic ball”, one on the topic“ Palmistry ”and any other nonsense that your eyes fall on. Usually there are several dozen items of such junk in sight. Read on for all of this. You do not need to remember everything in a row, but only the vocabulary and the words that are found there. It is also advisable not to forget what they mean. You can make it even easier - go to any site on the network where there is an esoteric dictionary and learn five terms. What you ultimately need is stone face broadcast about Tapas accumulated in Mudra-Vazhda.

In this part of the book I will tell you about several "shamanic" rituals. As I have said many times - women * believe in reiki, magic, shamanism, voodooism, tantra, fate, palmistry and other nonsense. This is what we will use. For strictly scientific purposes, of course, not a word about suggestions and disguised implicit trances. We are, like, fifth generation Shamans.

What these shamanic rituals are good for is that there are many myths around each of them. Even the most intelligent and educated girls are very curious. Personally, I have not met a single girl who would refuse to be told fortunes in her arms. Among them were even doctors of sciences and ladies with two higher education.

* Women make up more than eighty percent of the visitors to various magical salons.

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You yourself understand that there is always a place for a good joke. It's a sin not to predict the doctor psychological sciences removed the crown of celibacy. ©

The second plus in these things is that it takes literally five hours of training to master such wisdom. For every ritual. And the third plus is that you very sharply attract the attention of a girl * as a person who “knows the universal secrets and is directly connected to the astral information channel.” Some positives in the end.

And now we will move on to detailed description rituals. With instructions for use.

The structure of the description is very simple: first, a myth is briefly given, which it is desirable to give out to the Victim before “shamanism”, so that she is imbued with the importance of the moment. The importance of the myth is written in the part "Creating rituals". Then follows a listing of the necessary items that are used in shamanism, and a short list of terms. Next - instructions for use, that is, the conduct of the ritual, and, finally, a detailed example of each ritual. Consider it step-by-step instruction with examples. Toolkit.

* I mean, if you suddenly met a girl and are looking for an excuse to go to your house. Of course, there is a reason - any chapter from this part of the book.

Chapter 7

I asked the ash tree: where is my beloved?

You'd still be at the bedside table, idiot, asked.

From dialogues

This ritual is very simple in nature and very undemanding to the venue. It can be easily carried out on the street, in a cafe, even in the subway, if necessary. He has a very good task - to attract attention to himself by showing the girl his superpowers (connection with the astral, or space). I recommend starting your Shaman career with this ritual - it allows you to learn to carry complete nonsense, create a shaman mask * and can teach you to communicate with the Victims from the position of a Shaman.

Myth. As you know, our planet Earth is in the middle of endless space. The cosmos has its own energy and matter. The matter of the cosmos is stars, planets, asteroids, comets and other astronomical objects, and the energy is what fills the space between these bodies. You can believe it or not, but the energy of the cosmos exists simply because the cosmos itself exists. Absolutely miraculously you can connect with this energy. The ancient Indians (Chukchi, Indians, Arabs, Negroes) believed that this required a well-opened upward crown chakra, which is just responsible for the unity of man with the cosmos. IN ancient China for this, a correctly opened third eye was used (the third eye chakra, correctly protruding forward).

Popularly referred to as the "muzzle of a shovel."

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Props. The bare minimum is required. An attention-grabbing headdress, a lotus position (optional), a few stink sticks, and a perfect shovel face. In urban conditions, you can tie a regular cord around your forehead (it protects the energy channel from outside interference), and in an ordinary cafe you can put a napkin on top of your head (didn't you know that paper helps us touch eternity?). It is possible to add any "esoteric" items to the Shaman's taste.

Structure. The shaman sits in the lotus position (or any other position, fingers crossed in any impressive form), creates a state of "muzzle with a shovel". A few seconds (if the Shaman is experienced - minutes) the connection with the cosmos is established. After the connection is established, the Victim is invited to ask the cosmos the most important and actual question. The first three attempts to ask a question are called stupid and absurd, the fourth time the Shaman thanks the Victim for good question. There is a minute pause during which the Shaman receives a response from the cosmos, then a very vague and cautionary instruction is issued, which implies that the Victim is in constant communication with the Shaman so that he can protect her from possible troubles in the future.

Example: in the role of the Shaman - Philip Bogachev, in the role of the Victim - his student, asking questions at the demonstration. Philip is sitting on a chair, a sneaker lace is thrown around his head, the ends of which freely hang down from his ears. On Philip's head is a skullcap of a completely incomprehensible appearance with a bright green lizard. Around Philip and the Victim, two other disciples slowly walk in a circle, holding two scented candles in outstretched arms. One student walks clockwise, the other counterclockwise. Every time they intersect, the students drawl out: "Om-m-m-m..." It looks like it's real.

shaman & big city 63

ness went off for half an hour to smoke a good Dutch ganjubas. The following dialogue occurs.

(Philip, after a long pause) - Communication with space is stable, but with interference. You can ask the cosmos your most important question, which is really important to you.

(Student) - How much will I earn in a year?

(Pause, Philip) - It's not even stupid question, this is an absurd question. Space is not your accountant. Think carefully before you ask a really important question for you.

(Long pause, student)- I will die in harmony?

(Pause, Philip)- Now this is a stupid question. The cosmos doesn't care if you die in harmony or in the philharmonic (muffled laughter from students watching the demonstration). You have one more chance to ask the right question.

(Pause, student) - What is important to me in this life?

(Long pause, Philip looks at the student intently) - Do you think the cosmos cares about you and will advise you? The Cosmos answers questions, it is filled with the boundless wisdom of nine billion universes, and it shares wisdom joyfully and with pleasure. But not advice. Communication with space is deteriorating, I give you a minute to ask your really important question that you want to get an answer to. Remember: all your answers will be asked questions.

(Pause, the student is in a trance)- I want to know... Will I be able to achieve my goals and develop further.

(Philip)- Very good question, thank you for it. Wait for an answer... (Long pause, active movement of the eyes under closed eyelids.) - Yes. The cosmos told you

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"Yes". But remember - on the way to your goals, difficulties may await you. The cosmos says yes only to those who are willing to work tirelessly to achieve their goals.

Conclusion

Here is such a "combat training" ritual. Interesting and simple, educational and working at the same time. Use for health.

Chapter 2. Astrology

People consider themselves unique and believe in collective horoscopes.

Cheslav Banach

The topic of horoscopes and zodiacs in our case is rather an addition to all other chapters. Oddly enough, but these unfortunate planets are trying to stick it anywhere - from Tarot cards to palmistry. At least everywhere they draw the signs of the planets, as a maximum, they deduce secondary logic based on the concepts of astrology. Typical example- palmistry, where all the fingers are named after the planets and without three liters of milk it is completely incomprehensible how it relates to a banal hand.

This chapter will be more informational in nature, since there are simply no rituals based on astrology. Well, if you want to make a horoscope, then I will even give you a universal cheat sheet that will help you make completely real, working and absolutely correct horoscopes. I suggest that you read this chapter carefully so that you are “in the know” and, if necessary, fill in the awkward pauses in the conversation. So that you can always start a topic in the style of “And Saturn is in the House of Leo today. Good sign, truth?". Well, everything else - according to the good old structure.

Knowing the truth in the morning, you can die in the evening.

Book of the Dragon

As you know, astrology is a very ancient, respected and time-tested school of receiving