Traditions of the Altai Mountains. Secrets of tourist safety. Shamanism. Altai shamans how to find Thank you for your recognition and love

Altai shamanism is verbal in nature. This doctrine does not have a written statement of its foundations, provisions, or declarations. There are no canonical rules, commandments, prohibitions, prayer texts, etc. All teaching is based only on an oral-visual basis and simple ritual props. In Altai shamanism there is no professional hierarchical specialization based on certain rituals and tests that shamans must undergo during their formation.

The servants of the cult are called kamas. Kam serves as a conductor between the world of the living and the world of those who have gone to another world, as well as between the world of people and the world of nature. Kams (shamans) appear at the behest of the ancestral spirits, and this does not require any sanction from society or a religious organization. Having undergone his formation under the auspices of the spirits, receiving from them his tambourine (made of deer skin), kam becomes recognized among those around him as the chosen one of the deities.

The Kama title is received not by ordinary, but by physical inheritance. The ability to perform rituals is innate. Through training one acquires only knowledge of alkysh, chants, and external rites in general. A person who is destined by nature to become a shaman early begins to feel his predisposition to do so: he becomes sick and at times falls into a rage. Some abstain from joining the kamas for several years. The shaman's fate is unenviable. Kams and aduchi (leaders in the animal industry), as a popular superstition says, are not rich.

But this abstinence costs them dearly. It is associated with great suffering. The fine-tuned sounds of a tambourine first cause such a sick person to tremble slightly, he begins to twitch, then the twitching becomes stronger and stronger. The person begins to grimace, his eyes light up; he jumps up, rushes about, makes a fool. The same thing happens to those who suddenly stopped performing rituals. There are baptized kama who abstain from sacrificing voluntarily. At every sound of a tambourine, they suffer from twitching and attacks of rage.

In Ongudai, in the center of Altai, according to stories, if someone is destined to be a shaman, he first endures physical torture, his hands and feet are guided; he becomes sick. After that, he learns from the old kama. First he listens to the chants, then repeats them immediately after the teacher. The Kamian title is not always passed on from father to son, but like a congenital disease, the attraction to Kamstvo is hereditary.

Therefore, Kama often give birth to children who are prone to painful seizures, leading to failure to enter the Kama rank. Kama passion is hereditary, like a noble breed, like a “white bone”. If Kam's son does not feel inclined towards the Kama title, then some nephew will be born with this calling. But there are, apparently, also shamans who entered this rank out of personal desire. However, tribal shamans are more powerful than ordinary ones.

Shamanism is not just a belief in spirits. Shamanism is a magical teaching about ways of conscious and purposeful interaction with spirits. Spirits do not often reveal their presence to a person and quite rarely seek to manifest their intentions. This means that a person himself must turn to them. But only their chosen ones - shamans - can achieve constant and pronounced contact with spirits. A shaman becomes a magician and wizard only during a ritual, only when he calls upon his entire squad of spirits.

After the sacrificial ritual, when the spirits leave the shaman, he turns into an ordinary person, and they no longer ask him anything. So fire can become the deity of Ot-an, or maybe “a device for cooking and drying clothes on a camping trip.” The mountain can be the stern and fair spirit of Tu-eezi, or it can be a huge piece of granite mass. The life-giving power of the owner of the Su-eezi waters may appear in a mole, but it may simply be one of the sources of drinking water. Altai is at the same time a heap of mountains with life flowing on them, and the great deity Altai-eesi.

Everything depends mainly on two circumstances. Firstly, is the given fire, mountain, spring, lake, terrain spiritual? Do they have an owner? Secondly, does the person believe in spirits? If he believes, then he begins to feel and notice their presence. Then a person creates his own approach to spirits, consisting of signs and beliefs, prayers and alcohols, rites and rituals, behavioral characteristics, etc.

At the beginning of the 20th century, a new faith, “Burkhanism,” became widespread in Altai. The Ak-Diang-Yarikchi preachers rejected black spirits and contacts with the inhabitants of the underworld, worshiped only “white” patrons and revered the supreme deity Yuch-Kurbustan. Burkhanism was based on elements of historical myths and belief in the Messiah. The official formation of Burkhanism was the Altai prayers in the Tereng valley in the Ust-Kan aimak in 1904.

When Burkhanism appeared, the Altaians called it jang - “white faith”. Shamanism was considered kara jang - “black faith”, since the first legendary shaman was trained in ritual by Erlik. His name was jangara. An Altai legend tells that one noble man fell ill and called another man named jangara to his place, forcing the latter to perform a ritual. Erlik taught both of them: one to call a kama, the other to perform a ritual.

Then Ulbgen said to the jangara: “You be Erlik’s servant, because you are not making a sacrifice to me, and after death you will go to Erlik.” Jangara said in response to Ulgen: “Perhaps I will make a sacrifice to you in the same way as to Erlik.” Ulgen told him: “From now on your name will be Kam. Whoever imitates you will not have wealth on earth.”

The myth about Erlik, as a teacher of shamanic art to the Kams, explains how the Altai people developed black shamanism, associated with the veneration of Erlik and travel to the underworld. The ancient Turks prayed to Heaven. Black shamans emerged as a separate group, widespread among ordinary nomads on the periphery of the ancient Turkic state, only after its fall and fragmentation. From that time on, grandiose pan-Turkic prayers to Heaven (Tengria) ceased. There were no more supreme shamans, which meant that the position of local clergy strengthened.

The latter served the daily needs of nomads at the household level. Times are tough. The material and social conditions of life of the nomads, scattered by the victors across the vast expanses of Central Asia and Southern Siberia, forced them to seek help not only from benevolent, but also from malevolent spirits and deities. So “black shamanism” began to prevail over “white” among the Altai-Sayan peoples.

Shamanic activity takes a lot of time and effort, and is paid very modestly. Shamans cause constant dissatisfaction among their families: they don’t really take care of the housework, and they don’t have much income from rituals. Previously, even for a wealthy shaman, the ritual vestment - manjyak - took two to three months to prepare. It took poor shamans up to three years to sew it. There were quite a lot of shamans, but the population scattered along the river valleys was rare. At the same time, the owners of the sacred mountain often forbade shamans to ask for payment for their work: “if they give it themselves, take it, but if you beg, I’ll find out, it will be bad for you.”

If the kam did not follow this instruction, the owner of the mountain hung the shaman’s double on a tree branch and punished him, and shortened the life of the shaman himself. Thus, for professional kams it is not so much about making a living by performing rituals, but rather about their specialization in religious and ritual practice. A good shaman knows the techniques of ritual communication with deities and spirits, uses special shamanic terminology, knows how to travel to one or another sphere of the Universe, knows the roads and routes of these journeys, and navigates the space of worlds inhabited by arcs and deities.

A kind of sacred diploma of a kama is his tambourine, received from deities and spirits. The tambourine indicates the qualifications of the shaman. The vestment does not play such a role. But the tambourine must be wielded masterfully. During the ritual, he demonstrates through gestures, facial expressions and other means the meaning of the tambourine, as a mount, as a weapon (bow and arrow). It is necessary to combine the frequency of beating the tambourine with singing - the kama's appeal to deities and spirits.

The dialogue occurs in different tones, reflecting the voice of both the deity and the kama himself. Kams are able to imitate the voices of animals and birds, in the form of which his spirit helpers appear, and the neighing of a sacrificial horse or the riding horse of a deity. There are many such little things in the activities of a kama. They are always watched by ordinary participants in the rituals. They are used to judge the kama's qualifications.

Kam must know the pantheon of deities and spirits, their appearance, habits. In this regard, the shaman's qualifications are manifested in addresses and hymns to deities. The hymns use certain shamanic ritual vocabulary. Kam speaks to the spirits in their language. These hymns and calls are called alkysh. The shaman, chanting to one or another spirit, addresses him with praise in the form of an alkysh. At the same time, he always improvises his hymns-appeals and prayer requests.

Belief in a double

In Altai shamanism, the idea of a double developed into a dominant concept that explains the ritual mechanism of the main cult practice - ritual. The idea of an individual double reflects the belief of Altai shamanists in the peculiar cycle of human existence. The structure of the cycle is as follows:

The life of every person begins in the celestial zone of the Universe, where it does not yet have an anthropomorphic form. From here it is sent by the deity to earth in material form. For example, in the form of a shooting star or a sunbeam. Or through the shaman blowing away the “embryos” of children hanging like leaves on a sacred birch tree to the ground. These embryos fall through the smoke hole of the yurt into the hearth, and then reach the woman.

This is how the uterine period of a person’s earthly life begins and a connection with the female heavenly deity Umai arises. Bones, body, blood are formed. With birth, the first sign of which is “breathing,” begins the period of a person’s stay on the lunisolar earth. When “breathing stops”, death occurs. Before the child begins to speak freely, he is under the supervision of “Mother Umai”. But as soon as the child begins to communicate with other people and enters the earthly social world, his connections with Umai are interrupted. But a double grows and matures, replacing a person’s nanny, guardian and guide, Mother Umai.

The double has the ability to separate from the body during sleep in the form of a small light, travel to different places and return when waking up. It uses the nasal openings for exit and entry. It is believed that if a coal is placed on the tip of a sleeping person’s nose, he will not wake up until the coal falls off, since the double will be afraid to enter the body.

A person should behave especially carefully in the mountains. You need to be wary of the double coming out during sleep. If a person is guilty of something, then the owner of the mountain or taiga can catch and keep the double. Cases of non-return of a double occur quite often. Only a shaman can return a double. During rituals, shamans find returning doubles, recognizing them by the signs and features of the sick person. Doubles are caught in a tambourine and driven into the right ear with a strong blow to the tambourine.

An ordinary person can only see doubles in a dream. Shamans and clairvoyants (kospokchi) see them with their own eyes. The kam sees them especially well, with the assistance of his own double, whom the shamans separate from themselves during the ritual. The shaman's double can leave the body at any time of the day or night at the will of the shaman, but only during a ritual. The separation of the double from Kam's body occurs with the help of spirits - Kam's assistants and patrons, whom he binds with blows to a tambourine or a fan made from a belt, shirt, birch branch, etc.

Unlike an ordinary person, the shaman's double is always under the complete control of the shaman and his spirits. Such properties of the shaman’s double blur the line between the visible real and invisible mythical world for those present at the ritual.

After the death of a shaman, his double continues to have special properties. For ordinary people, the double returns to the deity who sent its embryo, or moves to the land of the dead. Kam's double remains on the ground. He lives in the mountains or taiga and is not associated with the burial place of the shaman. After some time, the double will determine the fate of the new Kam - one of his descendants. He will serve as one of his hereditary patrons.

The concept of the double explains how the shaman travels to one or another sphere of the Universe during the ritual. Any shamanist knows that it is not the kam himself who goes to spirits and deities, but his double and helping spirits. They lead to the deity not of the sacrificial horse itself, but of its double. Altai shamans call the horse intended for sacrifice and the double of this horse the word bura.

The meat of the victim is eaten, the bones are placed in a storage shed, the skin is hung on a pole at the place of sacrifice, and the borax is sent to the deity. Bura becomes the riding horse of spirits and deities. The latter send them to shamans as assistants. Some shamans use them to ascend to heaven, treating them as their riding horses. For example, they are released to rest in the pasture of one or another layer of heaven.

Most Altaians call the double of a living person - jula, and the double that came out of the body of a deceased person - suna. Only shamans and clairvoyants-kospokchi, and even dogs, who notify about it with their barking, can see the sun. The Kospokchi see the Sun from a far distance as a person with his own characteristics of his physical appearance and attire. But such a vision of a suna-man foreshadows the latter’s imminent death. Suna only plays a role in the afterlife. At the moment of death, it leaves a person in the form of vapor. The sunna goes to the afterlife after forty days of living near the house of the deceased.

Shaman spirits

The second important tenet of Altai shamanism is the belief in the spirits of the shaman, which constitute his sacred magical power. All religious practice, the entire cult of shamanism rests on this position. Shamanists know that no person can be a kam without intermediary spirits. No one would risk going on such a long and dangerous journey as the ritual without the support of spirits.

All cult actions that the shaman performs, and all the results he achieves, are carried out with the help of spirits called by the shaman to himself at the beginning of each ritual. Some of them tell Kam the reasons for a person’s illness and where to find the lost double; others help navigate and move during rituals in the celestial sphere, on earth (along mountains, ridges, taiga) or in the underworld; still others protect from evil spirits and hostile shamans.

The Kama call their personal guard kurcha (hoop), since the spirits wrap a ring around their head, torso, arms, and legs. Some of the spirits help deliver the sacrifice to the deity: they carry vessels with sacrificial drinks, and lead the victim's drill. They help to get to the deity and conduct a dialogue with him.

Each shaman has his own spirits, and they are heterogeneous in composition. Spirits are divided into strata. There are two strata of spirits common to all shamans: patrons and helpers. Patrons are high-ranking spirits personified by deities: ulgen and his sons, the deity of fire, the owners of sacred mountains. Helping spirits form two groups. In one, called tos, the ancestors of the shaman, who were kama during their lifetime, are iced. The second group includes ministering spirits, summoned before the ritual by striking a tambourine.

These spirits fill the tambourine and accompany the shaman during his journey to one or another sphere of the Universe. The serving spirits of the tambourine (chalular) constitute the real power of the shaman. The shaman appreciates and strives to increase these spirits, including their ancestors - shamans. The personal spirits attracted by the shaman determine his cult and magical capabilities. It is not possible to give them a detailed description due to their abundance. For each kama, they, especially small serving spirits in the form of animals, birds, etc., are purely individual.

Among the patrons of shamans, the deity of fire stands out. Among the Altaians it appears under the name Ot-Ana (Fire-Mother). This deity entered the pantheon of Altai shamanism from the heritage of ancient eras. Altai kama begin any ritual by honoring and treating Ot-An with sprinkling, turning to her with appeals. The shamans ask Ot-An to provide assistants and companions in the upcoming journeys of the ritual and always receive this help.

Ot-Ana also acts as an intermediary between the kam and a higher-ranking deity. But Mother Fire is not a servant of the shaman. She is their patroness and only in this capacity does she help the Kams. The deity of fire helps the shaman if he honors him, makes sacrifices, and obeys him unquestioningly. But it can also take punitive actions, punishing disrespect, neglect, and especially desecration.

The high patrons who help shamans include the owners of sacred mountains. From them the shamans receive their tambourines. They are given special prayer rituals. They are approached with various requests for the well-being of the clan, ulus, and individual people.

Among the landowner spirits of the Altai shamans, the ancestor spirits of the shamans themselves stand out. From them the Kams receive a shamanic calling and a shamanic gift, passed on by inheritance. If an Altai person shows signs of a shamanic calling, they say about him: “Tosi (spirits of ancestors) are attacking, pressing.” The cult of ancestor shamans ensures the continuity of shamanism and explains the mechanism of the emergence and formation of shamans.

The deceased shaman-ancestors put Kam in a state of excitement before the ritual. Summoned at the call of the shaman by blows on a tambourine, they inhabit him, release their double and become his guard during the ritual, placing themselves on the head and shoulders, arms and legs, entwining the body. This armor provides Kama's double with success in overcoming obstacles on the way to different spheres of the Universe and in the fight against harmful spirits.

The tosi of deceased shamans, like the master spirits of mountains and waters, forests and valleys, animals and birds, belong to the category of earthly spirits, for after death the shamans' doubles do not move to the land of the dead, but remain on earth. The double of the deceased shaman goes to his aru tos (pure toshu) under whose protection he was during his lifetime. Most often this is a sacred mountain from which the deceased shaman received his tambourine.

Tambourine and ritual vestments

When a new Kam appears, his tambourine and costume must repeat the features that were present on the tambourine and vestments of the ancestor who chose Kam as his successor. The tambourine and the ritual vestments of the shaman are sacred objects of worship during rituals, because they serve as a refuge for helping spirits. When the shaman hits the tambourine, the spirits rush towards him. Some of them penetrate the tambourine, others are placed on the ritual vestment, and the third, the most important ones, move into the shaman himself, who absorbs them with a deep breath. Thus, the tambourine and the shaman’s ritual clothing come to life during the ritual with all their parts and details.

Not only ritual activity, Kama, but also his life is associated with an individual tambourine. If during the ritual the skin on the tambourine bursts or blood appears on it, this means that the spirits are going to punish the shaman and he will soon die. A tambourine is the most important ritual instrument and a certificate from the highest deity, a kind of certificate issued as the right to perform rituals. Without the sanction of deities and patron spirits, not a single shaman can make a tambourine for himself. Altai shamans are not free in choosing the type of their tambourine, and therefore in choosing the owner of the tambourine.

During the ritual, the owner of the tambourine transmits information to the shaman. It is through the owner of the tambourine that the shaman sees everything and learns everything. The type of tambourine is indicated by the ancestor spirits during a special ritual. Having made a tambourine, the shaman demonstrates it to the deity. As a rule, the owner of the sacred mountain. For this purpose, a ritual of making and reviving a tambourine is organized, which lasts several days with a large crowd of people.

An important assistant of the shaman during the ritual is an animal double, whose skin is covered with a tambourine. To make leather, they take the skin of deer or elk, roe deer or horse (foal), and only males. A double of the animal, whose skin was used to make a tambourine, is used by the shaman as a mount during ritual rituals. Therefore, when performing the ritual, the shaman in his addresses calls the tambourine not by the usual word tungur (shaman’s tambourine), but by the name of the animal whose skin became the basis for the tambourine.

When the creation of the tambourine is completed, the young kam and his kam-mentors begin a ritual in order to revive the tambourine and show it to its owner the sacred mountain. At the beginning of the ritual, the shamans go in reverse and restore the individual history of the waist and birch from which the shell and handle are made, from the beginning of their growth until the moment of preparation for the tambourine. The same is done in relation to the animal, whose skin was used to make leather for covering the tambourine. And when, “backing away,” the Kams reach the place of birth of the animal, they catch its double and drive a new tambourine into the handle.

From this moment on, the tambourine is considered animated. He acquires a chula (animal double). A young shaman imitates training him for horse riding. Having tamed their mount, the Kams ride it to the owner of the sacred mountain and there, showing the tambourine, which the young Kam holds by the reins, receives permission to perform rituals with it until the next tambourine is made.

After performing the ritual, the shaman performs rituals alone for some time. He hides the chela of the tambourine from other shamans and hostile forces. If the skin of a deer or roe deer is used for a tambourine, the shaman hides the chula in the remote taiga, if a horse, then in a hollow tree, or turns it into a hawk, peregrine falcon, or gyrfalcon. They have to hide the chula because the shamans’ own lives directly depend on the chula of the tambourine. If the chula dies, then you can no longer perform rituals with the tambourine, and then the shaman himself dies.

Sometimes kam calls on his spirits at night by hitting a tambourine in order to privately consult with them and find out their wishes. At this time, the shamans force their spirits to watch the book “Sabyr Bichik”. The book helps to figure out things that do not require a big ritual, for example, some kind of prediction. The title “Sabyr Bichik” can be translated as “Book of Whispering”. Of course, about magical whispering, about whispered incantations and spells.

But it is not the shamans themselves who look at the book, but their Tosi (ancestors, deceased kamas). The Altai people did not have any literacy. The letters of longing are probably the Kama ancestors who lived in the 17th - early 18th centuries in Dzungaria. The Altaians were taken there by the Oirats who subjugated them, Mongolian writing was widespread there, and lamas used the sacred book “Sadur” for predictions and fortune-telling. It is possible that the melancholy of the Kams look even further into the depths of centuries and see an ancient Turkic book of fortune telling.

Most Altai shamans need an accessory to communicate with spirits - a manjyak (ritual vestment). Its production takes place according to the instructions of the patron spirits. A maniac is characterized by a complex appearance. It includes: many tourniquets; hundreds of different pendants; small pieces of fabric in the form of scarves; ribbons; fringe; the skin of animals and birds and their individual parts (claws, feathers, beaks, wings); rag anthropomorphic images in the form of dolls, snakes, monsters; sometimes miniature household items (pouches, needle cases). The harnesses are made from hemp rope and lined with chintz.

Pendants (rings, plaques) are made of iron. Bells and bells are made of copper. All this is attached to a short-brimmed, knee-length, swing-out jacket with sleeves (made of sheepskin or deer skin) so that the jacket itself is not visible. The jacket serves as a constructive basis for placing on it the entire mass of details that have various symbolic meanings. Iconographic images of deities and spirits in the form of dolls, plaits, etc., who patronize and help the shamans perform rituals, are sewn onto the maniac. The costume serves as a container for the shaman spirits called before the ritual, which protect Kama as armor during prayers.

Making a shaman's costume is a collective activity of women (only men make a tambourine). It takes place at a certain time and is accompanied by a special ceremony. This ritual takes place in front of a large crowd of people and is intended to remove the filth from the maniac that appeared on him from the touch of the hands of bad people. But the main point of the ritual is to determine the suitability of the costume.

During the ritual, the spirits carefully examine the maniac and, through suggestion, give the kama their approval or disapproval. If the maniac is not approved, he is altered and corrected in accordance with the instructions of the spirits. After the ritual costume is approved by the spirits, it becomes forbidden for women to touch. The maniac underwent purification, acquired an entrance for the appearance of the shaman’s power on him, became a sacred ritual vestment and should not be desecrated by hand.

The maniac is an important, but still a secondary attribute of the shaman. You can perform without a maniac. Altai shamans cannot perform rituals without a tambourine.

Rituals

The procedure for ritual rituals varies among the Kams. And the action itself is varied, and the songs, and the gods that Kam calls on. Apparently, the composition of the spirit squad depends on which generation the shaman belongs to and on his family relationships. Every bone (seok) has its own god and worships him. Only Ulgen and Erlik are gods common to all Altai people.

Kams also call on their dead fathers as spirits. If a kam gets married, he also calls upon those spirits that his wife will bring with her. Therefore, the Kama’s squad of spirits is like a dowry: partly it is made up of what is inherited, partly it is acquired through new family ties.

Depending on the deity to whom prayer or sacrifice is addressed, the ritual procedure varies. She must depict the journey of a shaman with his squad of spirits to the distant abode of a deity. If this deity lives in heaven, for example, Ulgen, then the mystery of Kama should clearly depict the journey to heaven, and the shaman has to move from one heaven to another, like on the steps of a ladder, until he reaches the last heaven. If a deity lives underground, like Erlik, for example, then the mystery depicts how a shaman descends into the underground kingdom.

The idolatry of the Altai peoples comes down to a symbolic idea of good and evil. Horses, bulls and sheep sacrificed to deities are barbarously killed: either by quartering, or by cutting the animal's chest and squeezing the heart with a hand to stop its beating. All this, however, happens with extraordinary speed, and the animal dies instantly. The victim is then roasted over a fire and eaten.

Religious ceremonies are led by "abyss". This is what the Altai people call their clergy. The latter do not enjoy any privileges and, at the end of the ritual, are included in everyday life, completely not considering themselves superior to other people and not demanding any honors.

Primitive ideas about the deity that the Altaians worship makes them look at the sacrifices made as a kind of agreement binding both parties with mutual obligations. And when the sacrifice does not lead to the desired result, the enraged Altai sometimes deals very harshly with surrounding objects. He breaks them, cuts them or tramples them with his feet, breaks into small pieces a large drum, the monotonous beat of which serves as an accompaniment to the sacred chants of the abyss. Altai people often shift responsibility for the negligence of the gods onto the latter.

They believe that physical suffering comes from the forces of evil and believe that to cure diseases there is no other means than expelling the evil spirit from the body of the patient. In order to achieve this, they sometimes resort to “tricks”.

Places of ritual

The Altai people's places of worship are not marked externally in any way. Their only sign is the skins of horses, cows and bulls, hung on long poles, in order to gain the favor of an evil spirit, or to forgive some favors from the heavenly god, or to thank him for those that have already been received.

One of the places of ritual in Altai was a large clearing near the confluence of the Katun and Sema rivers. Now in this place there is the Gorno-Altai Botanical Garden, next to the village of Kamlak (Altai Republic, Shebalinsky district).

where and how to find a shaman healer and got the best answer

Answer from the Navel of the Earth, our mother, yours. [guru]
in the tundra where else?

Answer from Vitaly Kochnev[guru]
there in yaranga there is no internet.... you're looking in the wrong place.... what happened

Answer from Yovetlana[guru]
All psychic abilities are entities that are sucked into the soul of a psychic and through him want to realize their ambitions.
At first they seduce the psychic himself with superpowers, but gradually cause an imbalance in his energy system, deplete his energy and provoke negative events in the life of the practitioner.
On what principle do dead entities work to create an illusion?
patient's recovery? Since all diseases are caused by the presence of certain unwanted “guests” in our soul in the form of ideas, obsessive states, then the “elimination” of the problem occurs simply by replacing one essence in a person with another - that is, one problem is replaced by another problem. And since a person, relying on the will of a psychic, does not himself develop spiritual immunity against the negative attacks of dead entities, sooner or later he becomes so stuffed with all kinds of “spirits” that his will is completely enslaved, and he cannot control himself.
Of course, there were saints and prophets, that’s true, but they, as a rule, did not pamper people with miracles in vain, and did not accustom them to the idea that they needed to develop certain abilities. . A person must develop his spirit - his love, kindness, compassion. Because Love is not just an emotional feeling, but it is the most powerful energy on earth that created the whole world. . And if a person comes into contact with his essence, with his highest nature, then he becomes under the protection of God.
And since the evolutionary process improves our consciousness, develops in us all the abilities of love, a new formation of people should gradually grow - wise, loving, positive, balanced...
link

Answer from Elizabeth[guru]
I agree with Svetlana about the entities, but do not seek contact with anyone other than God. He created the world perfect, and the enemy is trying to lead people astray with different religions and abilities. But all this is with God’s permission - the goal of human life is to find the path to God.

Answer from Hunab-Ku[guru]
In Buryatia or Altai
link

Answer from Evecha in the darkness[guru]
In Moscow there is an Academy with a faculty of shamanism
Academy of either parapsychology or some other science

Answer from Alexander L[guru]
In Primorye, in the Olginsky district through the village of Vesely Yar, 400 kilometers to the north, there will be a place called Khreshchatyk and from there another two days to the west to the waterfall and then turn north to the Arsenyev caves. There is a camp there and they have a good shaman there, their name is Kolya. As soon as they begin to perform rituals, the dead come to life and the fish itself climbs out of the water into the net.

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Shamanism

“Since it is not an organized, but a spiritual practice, shamanism still crosses all religions and denominations, reaching the deepest historical memory.

What is shamanism?

These practices have existed for thousands of years across different cultures, systems of government, and religious denominations.

Many formalized religions, from Buddhism to Christianity, have come from ancient shamanic roots and still carry shamanic threads of deep connection with the divine in all things. But shamanism itself is not a formalized system of beliefs or ideology. Rather, it is a group of activities and experiences shared by shamans in all cultures of the world.

Individual practice

Today, in non-indigenous cultures, shamanism is studied and practiced as a way of life. Following perspective, individuals strive to be in relationship with spirit in all things.

They strive to use information from the invisible reality to shape their life experiences.

Consultations with shamans

As in ancient times, people consult modern shamans for practical and pragmatic solutions to problems in everyday life - from personal illness, professional problems or family disagreements, to the problems of ancestors.

Shamans live and work in a state of heightened awareness, the so-called “ecstatic trance states.” Their ability to receive information and make changes in the invisible realms depends on the experience and power of the shaman.

In this sense, shamanism is a practice that occurs in the invisible realms, for the healing of people or communities, in the realm of ordinary reality.

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For some peoples, such shamanic practice is part of their dominant culture, for others it is directly contradictory.
Some people are intuitively guided to seek help from a modern shaman, often when other options have been exhausted, without even understanding what a shaman is or how he works.

What is a shaman?

Thousands of years of practice show that shamanic practices have value for all who use them. The greatest understanding in this area has come from the observations of anthropologists. In addition, in many early cultures and even in modern Latin America, knowledge of the medicinal properties of plants passed through the practice of shamanism, the knowledge of which is still used today.

You can attend a free consultation with a Master of Basic Shamanism and Healing, to do this, fill out the contact form, write what you are interested in: the practices of shamanism and healing, a Spiritual teacher, or assistance in healing and treatment. Alex will respond immediately after reading your letter.

Even today in the media you come across advertisements for the provision of all kinds of exoteric services. By the way, a third of the world's population has at least once turned to the help of otherworldly forces. But, unfortunately, there are no more people satisfied with their lives. And this is understandable: real shamans few, no more than 10 percent, the rest are just swindlers, actors.

People who have suffered at the hands of swindlers are increasingly turning to me. The result of visiting such would-be healers deplorable. Some simply threw money away, and some even developed complications after the “sessions.” There are also people who have lost precious time for treatment, and therefore their illnesses have become irreversible. Alas, the number of such scammers acting as shamans for fun is only growing. To protect you from the influence of charlatans and preserve the purity and truth of shamanic knowledge, I have prepared this article. So how can you distinguish a real shaman from a charlatan?

The shaman explains clearly

If you meet someone who confuses you with a series of incomprehensible terms and does not explain their meaning at all, then most likely you have come across the same charlatan. To a real shaman There is no need to impress with elaborate speech. On the contrary, his explanations are simple and clear. Agree, a person who understands the material is able to explain everything himself in an accessible language.

A complex and long speech is also a consequence of unprofessionalism, because:

A real shaman values knowledge, and therefore provides information to ignorant people in doses.

The shaman does not waste time on useless chatter, but immediately tackles the problem, briefly and clearly explaining its essence and solutions.

By the way, it is for this reason that some of the material on my blog is restricted in access.

The shaman knows what he's doing

A charlatan actor performs false rituals without introducing any meaning into them, that is, he simply performs a costume act. The shaman is able to explain the meaning of any stage of the ritual, as well as the details of his shaman costume, hats, tambourine. Another thing is that you cannot distract the shaman while he is performing a ritual, because you can anger the spirits.

Ritual objects must not be touched

It is unacceptable for any shaman for people to touch his shamanic clothing, as well as ritual things and objects, for example, a kyamla, a tambourine, or a hat. Rarely are cases so serious that the shaman allows him to touch ritual objects. In such situations, the shaman himself says what needs to be done and how, or he himself touches the person’s head, for example with a hammer or a tambourine.

The charlatan, on the contrary, will encourage you to touch his costumes, you can pull his multi-colored ribbons and play with the dung.

- not a performance!

Rituals, helping people and confronting evil spirits require considerable effort, both from the shaman himself and the spirits of his assistants. That is why true shaman will never agree to demonstration performances for the sake of entertaining the audience.

If a real shaman holds mass events, they are always aimed at achieving a large common goal, for the sake of which the forces of all participants unite. At different times I also performed rituals for:

- ending the war;

- the reign of peace;

- end of the disaster;

— changes in weather conditions, etc.

Trust your intuition

Finally, I would like to recommend that you always listen to your sixth sense. Be guided not only by the voice of reason - often our subconscious is much wiser. Therefore, if, despite reviews and arguments, you do not have confidence in the capabilities of the shaman, refuse his help. Contact someone who unconsciously gives you a feeling of trust.

Be happy, healthy and love each other! The New Year is coming soon and I sincerely wish all of you that it will be the beginning of the best time of your life!
I look forward to seeing you at new seminars, tours and campaigns, so that together we can help the planet and all people!

Your Alla Gromova

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It is almost impossible for an ordinary Russian to meet a real Altai shaman. Back in the 1920s, the Soviet authorities began an active fight against “Siberian superstitions.” Almost all the hereditary shamans of Altai were slaughtered, and their children were killed in labor camps. Years passed. In the new, capitalist Russia, shamanism has become a profitable tourist profession. Out of nowhere, many adherents of the ancient Siberian religion appeared. Actually, to prosper in this area of business, it is enough to have initial capital in the form of the appropriate nationality, a suit decorated with feathers, skins and copper rings, and the ability to beat a tambourine, while dancing spectacularly and howling in every way. However, such shamanism is nothing more than a dramatic performance for an inexperienced tourist.

There is only one chance to see the original servant of the ancient Altai cult - to go on a unique ethnic tour of the Altai Mountains with a travel agency " EcoAltai» http://ecoaltai.ru/.

This method of ethnic tourism is suitable for both beginners and avid outdoor enthusiasts.

They say all sorts of things about Gorny Altai. In this relatively small territory there coexist the gates to the mystical Shambhala, a landing site for alien ships, the world of the elves, and sacred places of power. Something mysterious and unique on a planetary scale is constantly happening in this area. And here future kamas are born - that’s what the shamans of Altai are called.

The gift of kama is not hereditary, although, as a rule, an Altai shaman can name his ancestor, who was also a shaman. The talent for communicating with spirits, or more precisely, chosenness, is discovered in early childhood. At the sound of a tambourine (or even out of the blue), a child begins to have convulsions, trembling, he jumps up, rushes about, “makes a fool” - a “shamanic disease” is discovered. Such children are taken to the nearest old shaman, they learn from him and undergo an initiation ceremony. The shaman cannot contradict the will of the spirits and abandon his destiny - it is believed that then the “disease” intensifies and can lead to death. Often the initiation rite includes experiencing one's own death: a person lies motionless for several days, while in another world demons tear his body to pieces and create a new one.

Communicating with a kam is a unique experience that often contradicts the average person's initial expectations and ideas about shamanism. For example, many people expect to see a very emotional, nervous, restless person, but it turns out just the opposite: Altai shamans are people with an amazingly stable psyche. This is also confirmed by ethnographic research, and, indeed, only emotionally stable people can withstand the overload to which their psyche is exposed in altered states of consciousness.

People go to a shaman to be cured without drugs or to learn about their future. Scientists have proven that at the time of a religious ritual, the shaman’s brain begins to work in the same rhythm with the patient’s brain. This rhythm is imposed by the booming beats of a heated tambourine and the movements of a spectacular dance, which the patient observes. In the achieved altered state of consciousness, the Altai shaman energetically “connects” to his viewers and, as a result, gains the ability to predict their lives and influence their health.

: Tour operator "EcoAltai" http://ecoaltai.ru/.

Ethnic tour program “Visiting the Shaman of Altai” from “EcoAltai»

On the way from Chemal to the shaman, travelers successively overcome the Chuisky tract, the Karakol sacred valley, the Chui-Oozy Natural Park, the Ulagansky tract and the Pazyryk mounds. Along the route, there is a gradual immersion into the nature/culture of the ancient mountainous country and preparation for an important meeting.

Chuysky tract

What to pay attention to:

To the highest point of the Chuisky tract - Seminsky Pass, height 1894 meters above sea level. This pass is the border between civilized tourism and wild tourism. There are practically no campsites or hotels beyond the pass. The tourist is left alone with untouched nature.
On the extreme serpentines of the roadway of the Chuisky tract, one of the most ancient roads between Western Siberia and Central Asia. The steep cliffs on the sides and the sharply winding road take your breath away. Photos will not convey even a hundredth of the adrenaline.
To the altars of the Seminsky Pass, the heritage of distant ancestors, around which the Altai people still organize their fascinating rituals.
To the section of the Old Chuisky tract. To do this, you need to go down 200 meters from the northern slope of the Seminsky Pass. It was a terrible road - a winding horse-cart path.
To the Chike-Taman pass. The height of the pass is lower than that of Seminsky, 1460 meters above sea level, but due to its steepness it seems higher.
To a very beautiful panorama of the Altai Mountains.
On the white fluffy stars of edelweiss growing on all the passes of the Chuisky tract.
To shamanic trees. Most often these are larches on hills or near mountain springs, decorated with ribbons. The Altai people knit pieces of material onto branches, thus showing respect to the spirits.
At the confluence of the Chuya and Katun. The brown waters of the Chuya muddy the almost transparent greenish stream of the Katun, and for some time a clear boundary between the waters of the two rivers is visible.
To the Katunskie and Chuiskie boms (the rock-road-cliff-river system) are the most dangerous, but also the most beautiful sections of the road.

Ulagansky tract

What to pay attention to:

To the Chulyshman Valley, where a unique microclimate has developed. It is much warmer here, poplars grow and herbs bloom wildly. Many waterfalls fall from the cliffs into the valley, especially in spring and early summer. Some rocks have a bizarre shape, for which they are nicknamed “stone mushrooms”.
To the passes Ulagan, Balyktyyul, and especially Katu-Yaryk. From Katu-Yaryk there is a stunning view of the narrow gorge - the valley of the Chulyshman River. The road descends in a steep serpentine direction; if you look from above, the car at the foot of the pass looks like a bug. At the pass you can see ritual stones.
On the Chulyshman River - this is one of the largest rivers in Altai, and one of the most turbulent, replete with rapids and whirlpools. It is excellent for catching grayling.
The nature of the Ulagansky region is wild, harsh, and there are very few tourists here, which has helped it remain in its original form. Therefore, from Chulyshman you can see mountain goats on the rocks, and food should be protected from chipmunks. This is one of the few regions where snow leopards are found.
On the buildings at the base of the EcoAltai travel agency under the Katu-Yaryk mountain pass: traditional Altai chaadyrs and ail.
To multi-colored mountain lakes and waterfalls (one of them - Uchar, located on the territory of the Altai Nature Reserve - is the largest waterfall in Altai). They are not included in the tour program, but if you wish, you can extend your stay in this wonderful region and visit them.

Karakol Sacred Valley

What to pay attention to:

On the population of the valley, which is still in deep isolation from modern civilization. Many residents of local villages do not even understand the Russian language and still worship nature by performing shamanic rituals.
To the pyramidal sacred mountains, covered at the foot with rock paintings.
Ancient mounds of absolutely identical shapes are places of mass sacrifices, both animal and human. It is noteworthy that different people feel different energy in the valley. Some are positive, and some are geopathogenic. The latter call the Karakol Valley the Valley of Death. Interestingly, “magnetic marks” were found on the mounds. Scientists suggest that the pattern of placement of such marked mounds is absolutely deliberate and not random. There is an opinion that such an arrangement of points of local magnetism ensures the climatic, seismic and cultural stability of the territory. Therefore, any destruction of mounds is unacceptable. And it is unlikely, given that the valley is not a place of mass tourism in the Altai Mountains.

Chui-Oozy Nature Park

What to pay attention to:

At the unusual remains of horses, cows and bulls, hanging on long poles, in the middle of a desert plain or on the top of a cliff. These are places of religious worship among the Altai people. This is how they ask for mercy from the spirits or give thanks for benefits already received.
On the Kalbak-Tash tract, where rock paintings from different centuries are concentrated on greenish rocks for 10 km. There are more than 3000 petroglyphs in total.
On the stormy Chuya River, along the banks of which rocks of the most fantastic colors, unusual for mountainous areas, are lined.
To the mountain steppe, filled with silence, tranquility and the aroma of herbs.
On petrified figures, ancient stone sculptures.

Pazyryk mounds

In a chain of five mounds stretching from north to south, scientists excavated the frozen graves of tribal leaders from the 5th to 3rd centuries BC. Thanks to a special design, the mounds were able to preserve human mummies, utensils, and even items made of leather and fabric, which is extremely rare. The recovered artifacts are now stored in the Hermitage, in the department of primitive culture. At the excavation site, in the Ulagan Museum, you can see copies of the finds.

What to pay attention to:

On the energy stone, from which the fighters of the legendary Genghis Khan were recharged. The energy activity of the stone is not constant, but just in case, it is not recommended to approach it with expensive equipment - it may break.
The geographical spread of finds, which indicates broad cultural ties of ancient Altai. Archaeologists have unearthed embroidered Chinese silk, a pile carpet from Persia, the finest Asian woolen fabrics, a Chinese chariot, a collapsible tent, leopard fur items from the Far East, coriander and shell jewelry from the shores of the Persian Gulf.
On works of art made in a peculiar animal style.
On an interesting method of mummification used by the Altai people. After the internal organs were removed, the body and skull were stuffed with dried grass, sewn up with horsehair and smoked with hemp.
For a large number of horse carcasses excavated from burial grounds. In one of the mounds, as many as 10 horses were discovered at the same time. The animals' ears are marked with signs of ownership.
On the mood of the local population. Altaians believe that the spirits are very angry because the peace of the long dead is disturbed. Moreover, the excavations were carried out in a rather barbaric way - logs from the opened burial grounds were used as a fuel resource in the cold season, the already excavated horse corpses were damaged by foxes. The wrath of the spirits manifests itself in the form of periodically occurring strange phenomena near the mounds: the engines of cars stop working, animals stop as if they were running into an invisible wall, travelers observe a strange red-haired woman melting in the air.
The amazing designs covering the bodies of both men and women. These are the oldest surviving examples of tattoos in the world. The Altai people depicted fish on their feet, predators and ungulates on their arms and bodies, and birds and solar symbols on their shoulders and necks. There are absolutely fantastic tattoos - for example, griffin-deer-ibex, cat predators with a beak instead of a mouth.
To the smells of excavated Altai culture. This is hemp with a mild narcotic effect, coriander and ziziphora as incense.
The red stone from which the mounds are made, the origin of which is unknown. Since there is no red rock in the visible vicinity.

Shamanism and cultures of the ancient peoples of the Altai Mountains: Tour operator "EcoAltai"