Interview with the head of a religious public organization

On the morning of May 19, in the suburbs of Aginsky, the rite of "opening the heavens" began, which was conducted by the public shamanic organization "Munkhe Tengeri". The rite calls on the heavens, the spirits of the localities, the spirits of the ancestors to help the people living today. 21 shamans took part in this ritual rite. During the “opening of heaven”, they entered a trance and, according to shamanic concepts, the spirits of their ancestors moved into them, who predicted the future for believers, saw the present and the past, and helped in eliminating troubles and problems.

Prayers will be held until August in all settlements of the district. In September, the “closing of the heavenly gates” will take place.

The head of the Munkhe Tengeri organization, Bairma Baldanova, in an interview with a Zabmedia.Ru correspondent, agreed to lift the veil of the mysterious.

- Bairma Badmazhapovna, they say that one does not always become a shaman at will. How did you come to shamanism?

Since childhood, I was sick, when I had to lie in bed for more than a year, my parents were forced to turn to the shaman Darima, she is Mongolian. She told them that only consent to the continuation of ancestral karma could save me - initiation into shamans, later she became my first teacher. My parents, at the behest of their time, were ardent atheists, but in order to save their daughter, they agreed. My paternal great-grandmother was a shaman, it turned out that when I was in the womb, she marked me with her mark and said that she wanted to pass on her skill of “magic”, I understood this only after. Her name was Ureeltyn Dolgor, she lived until the age of 94 in the village of Chindaley, Duldurginsky district, buried her husband and children during her lifetime.

The first ritual of initiation into shamans was held in 1996, the ritual requires a lot of preparation, funds, and help. During the initiation, I had to run around the ritual birches for 10 days with only small breaks so that the spirit of “ongons” entered me. Since then, I have managed to perform a similar ritual 8 times. It is believed that the more initiations are carried out, the stronger the shaman becomes, the highest "aerobatics" is to conduct them 13 times. After the first ritual, I began to recover and after three months I was on my feet.

My next teacher was the shaman Zhamyan-Zhamso, who chose me as a student himself.

- What did you experience at the first initiation? Do you remember anything when you are in a trance?

It's an indescribable feeling. I don't remember anything during trances. To communicate with people who have turned to shamans, there are translators - they are the channel between the "clients" and the shaman. During receptions, the shaman is dressed in all shamanic attire, while his face is covered with pieces of black fabric, he himself is protected from dark forces by an ancestral amulet made of brass in the form of a circle.

During a trance, any of the ancestral spirits can move into a shaman and the shaman becomes a physical carrier of that spirit, that is, the person he was during earthly life, but, given his existence in heaven, he can survey, connect the causes, situations, consequences of people's actions , his environment and help them correct them.

- You can feel the time, see the past, the future... Can you tell what our ancestors were like?

The concept of time, the connection of childbirth cannot be explained. On the other hand, the spirits of childbirth in heaven behave like on earth: they can boast to each other that his children on earth have treated him nicely, that they do not forget their family, roots.

In their own way, our ancestors were educated, wise, versed in astrology, did not lose touch with the world, the sky, the stars. And tribal shamans were stronger, they already knew who would have a shaman in their family. The connection between the tribal generations of shamans was lost under the communist system, in the present everything is being restored, but has not yet gained strength.

- What kind of problems do they come to you with?

With the usual everyday questions: they ask about health, the education of children, work, marriage and marriage.

- Psychics, lamas predicted difficulties in 2012, the year of the Black Dragon, and, however, it began with fires and tragedies. Can a person "insure" somehow against unforeseen misfortunes?

A person with a pure soul is protected.

- But so many good people die suddenly, end up in hospitals ...

During the incident, the wrong people were next to him, many circumstances coincided - it was just necessary to correct everything in a timely manner.

- Can you accept a person you don't like?

I have no right to refuse. If a person has a spoiled aura, he needs the help of heaven, patrons from the side of childbirth.

- The soul of a shaman goes to heaven, and the souls of mere mortals?

Are reborn.

by the way

About the religious organization

- Who is in the "Munhe Tengeri"?

My students, regardless of nationality and geography. They work in Irkutsk, Angarsk, Buryatia, Transbaikalia, Aginsky district.

I have a student from Armenia who contacted me, she had Buryat shamans in her pedigree. We met another student from Germany, from the city of Cologne, on the island of Olkhon, on Baikal, where the traditional international scientific and practical conference "The Sacred Heart of Siberia" was held, gathering shamans and scientists who study magic.

A student from Germany visited us 3 times, became a healer in her homeland, prayed to the deities of Alkhanai, after which she gave birth to a son - before that, until the age of 35, she could not give birth. She has Indian roots, her mother is from Brazil.

By the way, according to legend, the island of Olkhon is the birthplace of the Khori and Agin Buryats, where the progenitor of our 8 clans, Khoridoi-mergen, found his wife in a white swan. There are sacred places on Baikal where patrons of the Khorinsky and Aginsky Buryats descend in the form of a bull-king, an eagle-king and other 12 creatures.

There was a time when shamanism was practically forgotten. Now the era of its widespread revival has come. The media and social networks are full of notes about shamans. The laws adopted by the states contribute to the revival and formation of new religious associations, such as the shamans of Buryatia "Tengeri", or "Tengeri". In addition, 3 more organizations are currently working on the territory of the Republic of Buryatia:

• spiritual center of Baikal shamans "BӨӨ murgel";
• center of white shamanism "Lusad";
• organization "Barkhan".

The shamans of Buryatia carry out work on the restoration of shamanic customs and traditions, which are based on a natural cult, an ecological worldview, and Tengrianism.

History of Tengrism

Before coming to the territory of the widespread world, the Turks had their own, original and very ancient religion. They worshiped the heavenly deity Tengeri. The concept of it dates back to the 5th-4th millennium BC, it was spread throughout the Great Steppe. The term "tengeri" literally means "sky", that is, that part of the universe that we can see, and also means "ruler", "master", "master spirit", "god". No less common is the version that the word "Tengeri" is formed from two words - "Tan-Ra": from the Turkic language "tan", which means "sunrise", and the well-known, ancient, religious name of the sun - "Ra". These are just versions. The real etymology of the word has not yet been solved.

How Tengrism appeared

Tengrianism was formed naturally. This is its rather significant and superficial difference from the Abrahamic religions, which were created by the prophets. Tengrianism is based on the worldview of entire peoples, it is associated with the relationship between man, the surrounding nature and the elements. Man is defined as a conscious being belonging to nature, who lives in the natural environment, strongly depends on it, but nevertheless can both fight against it and adapt to it. Tengrianism speaks of a kinship between man and nature. This religion honors the spirits of ancestors and deifies nature. The Mongols and Turks worshiped natural forces not because her elements are formidable and not because of fear of her, but because they were grateful for her generous gifts. They felt the natural Spirit, realized themselves as an inseparable part of it and knew how to live with it in balance and harmony, obeying its rhythms, rejoicing in its beauty and enjoying its changeability. Thanks to the understanding of interconnectedness, the Turks lived very ecologically, taking care of nature as their home. Its ruin was considered an unforgivable insult to the Sky Spirit Tengeri and natural spirits.

Hierarchy of gods and spirits

In Tengrism, deities live on three levels of the Universe. In the celestial zone live bright, human-friendly gods and spirits, although they occasionally punished people for disrespectful treatment. In the earthly zone live nature spirits, elementals or both winds, and various divine beings, as well as the spirits of dead shamans, who were closest to people. Communicated with them without the mediation of the Kama. The third, divine, zone was the underworld.

Who are shamans?

The word "sha-man" literally means "wise man" and comes from the Tungus language. A shaman is a person who has been able to overcome the physical limitations of the body, expand the boundaries of his consciousness and experience deep spiritual experiences. For the first time this word appeared in the letters of Russian servicemen from Siberia in the 17th century. They, in turn, heard it from the Tungus, a tribe living on the Uda River. Izbrand Idesa and Adam Brandt, who traveled to China through Siberia on the orders of Peter the Great, brought this word to Europe. Among the Siberian peoples, the word "shaman" in the sense of a clergyman (the only exception is the Tungus group) was not used and is not used. They called shamans in different ways: sorcerers, soothsayers, magicians, priests, etc. The Turks, speaking of a person who owns knowledge and magical powers, called him a kam.

Shaman and Kam

It was possible to keep the definition of "kam" in the meaning of the word "shaman", although they professed Islam over the past few centuries. Today we call Kams only shamans. In the literature, a term has been preserved that calls the shamanic ritual a ritual. It was believed that shamans are the chosen ones of spirits. They have their own philosophy and their own worldview, which makes up their inner world. But this is no longer tenegri, since it is the religion and worldview of the whole people. Being Mongols and Turks, the Kams in those distant times were Tengrians. The strongest shamans of Buryatia and neighboring territories, possessing state thinking, could become, if they wanted, the priests of Tengri.

The shaman of Ulan-Ude talks about the commandments of tengrism

Today, thanks to the Internet, there are too many imaginary commandments from supposedly mystical shamans: "Work for the good of the state", "Do not spend much time in front of the monitor", etc. But what are they, the true commandments kept by the shamans of Buryatia? Do they have them at all, like all other religions? Shaman Bair answered these questions. Buryatia was full of rumors about him. Today he is recognized as one of the strongest shamans. The initiation took place back in 1993. Having received the education of a veterinarian, he embarked on the shamanic path and in 2003 organized "Khaan Tengeri".

In shamanism, God is spoken of in a broad sense, everything that exists, including people, is God. By studying various traditions, religions, a person gets access to God in a much broader form. It is necessary to teach and respect the traditions of other peoples - this is what one of the commandments says. The explanation to it says that there are many people, many traditions, but we all have one common land, and we have one God, even though we call him by various names. And by studying other people's traditions, we can study another hypostasis of God and Goddess. Among the commandments there are those familiar to Christians "Thou shalt not kill", "Thou shalt not steal", but there are also purely shamanistic "Pray to your kind", "Remember that you are a man", etc. Not all shamans of Buryatia follow the commandments of Tengeri. Unfortunately.

Shamans of Buryatia. Treatment

Shamans have in their arsenal a lot of useful things, both for the state as a whole and for each individual. At the heart of shamanism is a connection with nature, humanity, respect for the ancestors, the observance of harmony in all life. Kamas perform rituals to instill a child's soul in a woman who cannot become pregnant, to call rain during a drought, and in general to change the weather, to heal a patient. Usually, when people have tried all possible traditional methods of healing and lose hope of healing, they turn to shamans.

Shamans of Buryatia use a common method of wrapping the patient with the insides of an animal for treatment. This is a dangerous and difficult undertaking. For him, you need to buy, for example, a sheep. Be sure to be of the same gender as the sick person. The sheep is sacrificed to the spirits and, according to the Kams, it seems to transfer its life to a person as a gift, thanks to the energy of its organs, the patient is cured and gets back on his feet. The liver is placed on the liver, heart on heart, etc. After death, energy remains on the internal organs of the sacrificial animal, and they are used as a kind of battery. In this way, many chronic diseases are treated.

Shaman's prediction

The supreme shaman of Buryatia told the world that serious cataclysms await Europe in 2017. They will cover mainly the western part of it. Also, the shaman, in whose family there are 50 generations of seers, pointed out that Europe is most likely to face a man-made disaster associated with natural disasters. Similar to the one that happened in Japan at a nuclear power plant after the tsunami.

Shamans of Buryatia. Reviews

There have been numerous angry posts on social media lately. They say that the shamans of Buryatia demand fabulous money and even sex services for their work. After the ceremony, they begin to tell the patient that there was a strong shaman in his family, and his gift can be transferred to the patient, so you need to urgently carry out the ritual, which will cost one hundred thousand rubles. And you also need to take a couple of people with you. And if suddenly the patient does not want to do this, then they tell him that he will get sick and may die. Naturally, a person is suggestible, he is hypnotized and rushes to collect money, takes a few relatives or friends and goes to perform the ceremony. And there it seems like they fall into a sect. Permanent rituals, money. And new arrivals with a patient are also taken into circulation: it hurts you, you don’t succeed, etc. There are many stories that shamans drink, that female students provide intimate services to teachers.

Many accusations come against the Tengeri organization. But the representative of the society, Lyudmila Dashitsyrenova, answers that the shamans of "Tengeri" do not require payment for rituals. When you embark on this path, you need to take an oath not to ask for payment for your services. Shamans should help people, not rob them. The only thing they ask is to bring the necessary products to the ritual. There are no donations. They are voluntary. Lyudmila also notes that recently the Tengeri organization, which is located on Barnaulskaya Street in Ulan-Ude, has received many reports that under the name of their organization there are people working alone or creating groups, and deceiving people, who trust the name "Tengeri". They give patients a price list with prices, but the shamans of the real Tengeri organization never do that.

One of the local residents told the press about a mystical phenomenon in the village of Dabatui, Bichursky district, where people allegedly saw the ghost of a small child. He said that he once took a friend to this village and got to a big shamanic prayer service. There, he accidentally learned about the mysterious ghost story, as well as about the purpose of the rite itself.

People said that they had a mysterious ghost in their village or something else. It looks like a small child who died a long time ago. They also said that this ceremony is carried out with the aim that it no longer bothers people, - says our reader Sergey.

We decided to go to this village to check what is behind this frightening rumor. Arriving in Dabatui, we started by asking local residents. At first, nothing could be found. Several men, obviously atheists, laughed. Only one young girl, on condition of anonymity, shed some light on the mysterious Bichur ghost.

I have seen this strange phenomenon more than once. This is the figure of a little girl who repeatedly came to me. But whether it was a girl is unclear, as some people claim to have seen a boy. So I can't say who exactly it was. But people said that this child had died long ago. Why his soul did not calm down, no one knows. There is a shaman in our village. Maybe she knows what it is. But we can’t say anything,” the girl explained.

She added that prayers were held in Dabatui so that the soul of this child would find peace. To our amazement, the rest of the Dabatui people categorically advised us not to find out the details from the local shaman. Moreover, some admitted that they were forbidden to make contact with journalists.

It’s better for you not to find out anything, especially since, they say, this child died a long time ago. And having learned the cause of death, you may not be happy yourself that you started digging into it. Moreover, serious prayers were held, serious spirits were called. And our shaman categorically forbade anyone to say anything, so don't even bother with her. And in general, recently in Dabatui, many began to discover shamanic abilities, - a resident of the village told us in fear.

What could it be?

You may not believe it, but, according to ancient folk signs, a person’s vision of otherworldly creatures can be one of the harbingers of an imminent death. There is a saying about this: “Nahanai bogoni bolokhodo, daldyn yumen kharagdaha” - “When the years of life are shortened, creatures of another world are seen.” More often this applies to older people: “Dala khurezhe - daldyn nukher boloho” - “When they reach 70 years old, they become close to the spirits.”

To understand what kind of phenomenon is happening in Dabatui, you need to know exactly how and where it manifests itself, - Bain Lama, the Lovon Lama of Zhud-dugan of the Ivolginsky datsan, explained to us. - The behavior of the spirits of dead people depends on the circumstances of death and observance of funeral norms. Those who died from an accident, those killed and suicides in the places of their death behave differently. For example, the soul of a suicide is not aware of the fact of his death and walks among people until the lama sends her to a new rebirth by prayer.

What to do in such cases?

Cases like the appearance of a ghost in Dabatui must have happened and are happening in many villages. Why do these phenomena occur and what can be done to stop them? We learned that the practice of “Jod” is used in Buddhism to destroy various spirits, the Tibetans pronounce “Chod”. It is practiced by many lamas in Buryatia. But they do not demonstrate or advertise their abilities in public.

For there are taboos and norms of behavior, zhodchi-lames are not even allowed to show their attributes to the laity. Therefore, the best advice in this case is to contact your family datsan. If there is no zhodchi lama in his staff who has undergone special training, tests and initiation, you can ask for help at the Ivolginsky datsan.

The elders in the villages will now tell you stories about the Jodchi Lamas, who spent 108 days and nights meditating near lonely graves and cemeteries, the sources of a spring, on mountain tops and near a lonely tree.

According to the stories of the old people, a rumor has long spread among the inhabitants of a certain nomadic camp that the soul of one person wanders among the living after death, and a Chod Lama was invited to eradicate this. Having learned about this, the daring fellow, having decided to frighten the lama, went to the burial place and took the dead man out of the coffin, and lay down himself in his place. The clergyman came at the appointed time and began to read prayers, the guy in the coffin stirred.

He was not afraid, sat down on the coffin and, pressing down the lid, carried out the ceremony to the end and left. After some time, that young man fell ill and confessed to his parents that he had committed such a prank. They hurriedly went to the lama, to which they were told: it is impossible to return anything, his soul was taken to another world. The guy subsequently died, - the scientist Galina Galdanova cited the stories of the old-timers.

Precautionary measures

It was forbidden to call spirits by their true names out loud, so that they could not approach a person and harm him. It was forbidden to call and call people by name in the "red dawn" - the hour of sunset. In the old days, in the evening and at night, no one was called out loud by name, especially children. It’s better to just call out with a neutral “hey”! Should not go to bed in the evening, go on the road.

"Badmatsyrenova Darima Bazarsadaevna, Budain Arjun Alexandrovna The article reveals the reflection ..."

Badmatsyrenova Darima Bazarsadaevna, Budain Arjuna Alexandrovna

ELEMENTS OF SHAMANISM IN THE BURYAT EPO ABOUT GESER

The article reveals the reflection of the elements of shamanism in the Buryat epic about Geser. Geography of distribution

Shamanism is vast and multilingual. Shamanism occupied an important place in the spiritual life of the Proto-Buryats. Buryat

the tradition of shamanism is peculiar, it most fully preserved the originality and wisdom of the initial

ethnic period. Shamanism carries rich aesthetic, ethical and poetic information. In the epic about Geser, a large number of shamanic elements are noted, which are found in some storylines, images, names of characters, descriptions of rituals, miraculous transformations of heroes. The authors analyze such components of shamanism as numerical symbols, shaman, cults and rituals. Also in the epic Buddhist stratifications and interlacings can be traced.

Article address: www.gramota.net/materials/2/2017/1-1/19.html Source Philological sciences. Questions of theory and practice Tambov: Diploma, 2017. No. 1 (67): in 2 parts. Part 1. C. 65-68. ISSN 1997-2911.

Journal address: www.gramota.net/editions/2.html Contents of this issue of the journal: www.gramota.net/materials/2/2017/1-1/ © Gramota Publishing House Information about the possibility of publishing articles in the journal is available on the Internet publisher's website: www.gramota.net Questions related to the publication of scientific materials, the editors ask to send to the address: [email protected] 10.02.00 Linguistics 65

AGONAL CONVERSATIONAL GAME IN A. P. CHEKHOV'S AND G. B. SHAW'S DRAMATURGY

Anisimova Anna Tikhonovna, Ph. D. in Philology Southern Institute of Management, Krasnodar [email protected] The article summarizes the results of studying the specifics of conflict representation in the dialogic interaction between the communicants – the characters of A. P. Chekhov’s and G. B. Shaw’s plays; the paper examines the correlations of the identified linguistic forms with the conflict mental projection in the consciousness of the bearers of the English and Russian linguocultures. The author analyzes these linguistic forms in terms of game theory and proposes their classification emphasizing the national peculiarities of conflict linguistic projection.

Key words and phrases: conflict; agonal game; dialogue; verbal communication; linguo culture.

UDC 82-13 The article reveals the reflection of the elements of shamanism in the Buryat epic about Geser. The geography of the spread of shamanism is vast and multilingual. Shamanism occupied an important place in the spiritual life of the Proto-Buryats. The Buryat tradition of shamanism is unique, it most fully preserved the originality and wisdom of the initial period of ethnic groups. Shamanism carries rich aesthetic, ethical and poetic information. In the epic about Geser, a large number of shamanic elements are noted, which are found in some storylines, images, names of characters, descriptions of rituals, miraculous transformations of heroes. The authors analyze such components of shamanism as numerical symbols, shaman, cults and rituals. Also in the epic Buddhist stratifications and interlacings can be traced.

Key words and phrases: shamanism; universal philosophy; spiritual practice; cult complex;

son of heaven sacral-magical context of the Hesariad.

Badmatsyrenova Darima Bazarsadaevna, Candidate of Philology PhD, Associate Professor Budain Arjuna Aleksandrovna Buryat State University [email protected]; [email protected]

ELEMENTS OF SHAMANISM IN THE BURYAT EPO ABOUT GESER

Shamanism, as you know, is a very ancient religion, it has always accompanied man in his evolution. Archaeologists believe that some elements of shamanism have been present in human life since the Paleolithic.

It has never actually disappeared, although it has not always been an officially recognized religion. But he was quite "flexible", easily adapted, was capable of revival and continued to exist thanks to his essence, merging with nature, with the urgent needs of man. Apparently, its functions have not undergone any significant changes. First, shamanism served certain clans, then several clans, which united into tribes, until it acquired a national, ethnic character. Now we are witnessing the process of the emergence of neo-shamanism both in the West and in the East, and we can talk about Asian and Western shamanism. It is present in different cultures that are separated from each other by space and time. Shamanism has always tacitly or explicitly played an important role in the lives of many people living in the vast territories of Central Asia and Siberia.

Shamanism throughout its existence acquired new features. Sometimes it was replaced by other related or more civilized forms. It existed in parallel with other religions. The shamanism of the ancestors of the indigenous Siberian peoples is a universal philosophy, which manifests itself in the form of an original spiritual practice of managing metaphysical reality. At the same time, shamanism is widely represented in the practical life of almost every person, especially if he is in trouble. In shamanism, the concept of inheritance is conveyed by the term udha, which means "root". The word udha and related words udagan, odigone have the same root od/ud. The latter has a deep meaning. In Tibetan it means "pure light", in Mongolian - "star", in some Western cults it is one of the names of cosmic fire.

Shamanic knowledge and skills are associated with the process of meditation, based on a cult complex, which includes the following gods of Buryat shamanism: tengri (hierarchs in the pantheon of gods), buumals (descended deities), khats (children of tengri), zayans (spirits), ezhins. Shamanic abilities are associated with an exacerbation of sensitivity; the shamanic illness of chii ubshen involves both physical and mental illness. During the initiation rite, shamans enter a trance and, having reached an alternative state of consciousness, they can memorize a huge amount of information, which cannot be done in a normal state.

Shamanism is a form of expression through enlightenment suddenly achieved by the practitioner. Apparently, there are many similarities between Buddhism and shamanism, especially in ritual objects. Folklore motifs testify to their close connection. Educators seek new suitable paths ISSN 1997-2911.

No. 1 (67) 2017. Part 1 of educating a person who will live in the 21st century. In ancient times, knowledge was passed on to subsequent generations in the form of folk tales, now there are many different ways to enlighten people, but which ones should we use for this purpose in the future? It is likely that we are thinking about the formation of a certain level of mentality. Should we look to the past? In the old days, man did not separate himself from nature, he felt himself a part of it and, above all, its product. Perhaps such ecological thinking could be useful. Now there is a tendency to identify with nature. Perhaps this is the reason why shamanism as its direct expression is gradually being revived. The number of shamans is constantly growing. The age of shamans varies. Among them there is a "professional" differentiation. They organize their societies and associations.

The geography of the spread of shamanism is extensive and multilingual. The Buryat tradition of shamanism is peculiar, it most fully preserved the originality and wisdom of the initial period of ethnic groups. Hunters and gatherers of herbs and roots actually maintained tribal relations for a long time. The Buryats, for example, maintained a patriarchal and tribal system and did not yet have an idea of ​​all the advantages of industrial life. This is the reason why the archaic forms of proto-Buryat shamanism have passed through the centuries, preserved almost in their pure form.

In addition, shamanism carries a very rich aesthetic, ethical and poetic information, which is the subject of extensive independent research. In the epic about Geser, a large number of shamanistic elements are noted. For example, Khan Khurmas Tengry revives the dead, enriches the poor (Uhehenie bodhoodog, ugyrhenie bayazhuuldag). The epic often mentions the “Shamanic White Tengry” (“Booluur Sagaan tengeri”), the “Yellow shaman” (“Sharnaikhan shara odigon”), which throws a broken ladle into the sky to Manzan Gurme, which symbolizes a kind of invocation, a request for help. There are constant references to ritual mirrors (baga toli, ehe toli).

Geser is reborn on earth according to the providence of the Great Zayan, at the behest of Zayan Sagaan Burkhan, the supreme hierarch of the shamanic pantheon:

"And the creator who created it - Zayan Sagan-tengri Will relentlessly watch Behind his only Geser!" .

Geser's horse descends from the sky after the celestial tailgun by the decision of tengri:

A thousand bright celestial burkhans Lowered a sky-blue horse to him - the youngest of the nine blue celestial horses [Ibid., p. 239].

It is worth mentioning the example of how Geser descends to the underworld, to the water kingdom, where he concludes an alliance with his lord by marrying his daughter. This journey of the epic hero resembles a journey through three worlds, which is subject to shamans in an altered (alternative) state of consciousness.

The epic often mentions the title "darkhan", which the heroes are proud of:

Your baby who has defeated the enemy lies at home.

Your baby, who has gained the glory of Darkhan, lies at home [Ibid., p. 221].

The word "darkhan" is in some sense identical to the word "shaman", but not in all cases.

Shamanic extrasensory abilities, which are found in the protagonist of the epic, are shown with the help of hyperbole: the heroes have ten tumens of eyes (tumen in Buryat language means ten thousand, a lot of abundance), four tumens of eyes, 1 eye on the crown, etc. Demons and devils from shamanic folklore are also often found in epic works: Gal Nurma Khan becomes a sholmo demon, Sherem Minata khan becomes an anakhai devil, nine hundred demons, ninety black devils (Yuhen zuun sholmonuud, eren khara shudkhernuud) fight against Geser. According to beliefs, the souls of tortured, suffering during life, unsettled people who, after death, longed to take revenge on people for misfortunes, were reborn as demons and devils.

They say about negative characters: Ada anakhayn khubilgan, Alban sholmyn zhebelgeen - Devilish rebirth, Devilish incarnation. The Tengri kingdom is qualified as a pure place, they believe that the earth is full of filth and do not want to descend on it.

Tumen Jargalan, the wife of Geser, rises to heaven and, reading the mother's book, makes an invocation. Cleansing from filth in the epic resembles a water bath - a shamanic rite. Geser often ascends to the top of the mountain and makes an offering to the heavenly gods, his white patron, the white Burkhan of fate, his grandfather Esege Malan father, sacrifices a large ram with a white spot on his forehead. The magical significance of grain with its hidden potency of life-giving force is well known. Geser makes an offering with grains when offering a prayer to the Tengris. The life force (ami hulde) of Atai-Ulaan tengriya lies in the big toe of his right foot, Geser learns about this from the book of fates of his grandmother Manzan Gurme.

Gal Nurman Khan guesses like a shaman, throwing a bowl: if the bowl falls to the bottom, then he will win, if the bottom is up, he will be defeated. Heroes always perform the rite of incense and sprinkling before important matters. In the epic "Geser" Buddhist layers are sometimes traced. There are few direct references to the Buddhist religion in the text of the epic, but still some influence of this religion is felt in the later versions of the Buryat epic. In the oral version of "Geser" in the image of Gilben Shar, under the influence of Buddhist iconography, some features of ferocious deities appear: "bared fangs, swollen nostrils, open mouth." In the epic about Geser, images of individual characters in the Buddhist style are often found.

In general, the birth of rebirths of deities, tengris, lus and daginis from the crown, armpits, navel of the mother resembles the birth of Buddha Shakyamuni from under the right armpit of Queen Mahamaya, a description of which we find in Buddhist jatakas and biographies.

In the actions and deeds of Geser, some extraneous hidden power is clearly represented, which is expressed in miraculous transformations.

Geser destroys seven demons. Having seated them astride seven white wooden boards, he drowns them at the bottom of the sea. Also, the revival of the calf he ate by placing the bones of the latter in its whole skin - all this happens thanks to the magical abilities of Geser. He has the ability to become invisible, and also to make his herds of cattle invisible when they are driven, "bringing the distant mountains closer and pushing the neighbors away." Similar paintings are borrowed from Buddhist literature. They bring additional coloring to the narrative of the heroic epic. Religious motifs were further developed into the cult of Gesar.

There are much fewer Buddhist elements in the Buryat epic than in the Mongolian book version of the Geseriada, which indicates the archaism of the Buryat version. We can mention some Buddhist inclusions presented in the Buryat epic about Geser: lama, Oshirvani, Buddhist temples, zendemeni, Ganzhur, Danzhur, Shebemuni, Manzhashri, Aglag hymber uula, zambi, humber ehe uula, Segte humber uula, zandan hara modon, etc. The three sisters Yenkhoboy, hostile to Gesar, are shown. Their name means flower "linghua", that is, "lotus", which is also known by such a name as "badma seseg".

As you know, in shamanism a lot of influence is given to the soul of a person, the bodily and spiritual structure of a person, faith in an unchanging "eternal" soul. Buddhists sought to replace this concept with their own terms, with their concept of a discrete stream of elements of consciousness, which is not governed by blood kinship, but by "karmic heredity." Buddhists still could not renounce the recognition of the animistic foundations of ancient ontology. The autochthonous social cults were transformed, the local cults of family clans and communal-territorial patrons of ethnic communities were replaced by a unified cult of angry defenders of the Buddhist religion (dharmapala, srunma), the Datsan cult of Buddhist deities - Buddhas and bodhisattvas. Shamanic rites of protective, frightening or harmful magic were replaced by Buddhist rites - "gurums" for various purposes.

The texts of the Hesariad have gone through several stages of existence. They differ in ideological orientation. In some versions of the chapters there are elements of Buddhist processing of the work. To illustrate, let us dwell in more detail on the chapter on Lobsaga. In some versions, events begin with a description of Geser's departure into pious meditation after he saw many unfortunate and destitute people around him. He punishes his wife to help the poor and honor wandering monks. Both the meditation and the command to the wife already introduce the reader into the atmosphere of Buddhist religiosity. This is clearly a touch of the Buddhist spirit. Lobsaga is going to fight against Geser. Lobsag's associates warn him, saying that Geser, his heroes and khoshuchins are the sons of heaven, so it will be difficult to deal with them.

Then Lobsaga goes to the trick. He accepts the proposal of his elder sister to turn him into a lamu-worker and in this form to appear before Geser, allegedly on a mission from Shakyamuni, thus, in his opinion, it will be easier to deal with him. Geser respects religion and will not immediately take action against the messenger of the Buddha. Having completely abandoned the worship of a wandering monk, Geser nevertheless decides to receive a blessing with the staff of the Buddha. He fears that otherwise it will be bad for him and his loved ones. In other variations, the mongoose turns him into a donkey by tricking him. In them, Gesera saves Alu Mergen, she is pointed out by Shakyamuni. Taking the donkey, Alu Mergen goes with Hormusta to Shakyamuni. In other versions, Azhu Mergen goes with him to his father, and not to the Buddha.

The number 13, which is often found in shamanic invocations, is also mentioned in the sacred magical context in the Gesariad. So, for example, one of Geser's bators - Anzan Turgen baatar (Anzan Shuumar baatar), the son of Abarg Sagaan tengriya, owns 13 magical transformations (Anzan Shuumar baatar Boro harsaga bolojo, Deben daban oshojo ... Anzan Shuumar baatar Azarga tahyaa bolojo ... - Anzan shuumar baatar Turned into a gray hawk, Went to the mountain pass... Anzan Shuumar baatar, Turned into a rooster...). All this is a manifestation of the mystical and magical teachings about the 13 guardians of the world. “Characters of the Tengrian pantheon, who until now have been mysterious to researchers, for example, 13 Asaranguy tengris (Asaranguin araban gurban tengerind) [Ibid., p. 69], reveal their esoteric symbolism with the help of this teaching. The semantics of the name “Asaranguy” only confirms that the symbolism of 13 Asaranguy tengris refers to the idea of ​​13 guardians of the world. In the Mongolian languages, “asarangui” means “caring, humane, humane”, and the root of this word - “asar” means “tower”, “tent”, the word “asari” close to it is an amplifying word with the meaning “very, very ”” .

I. S. Urbanaeva writes that the number 13 appears as a sacred shamanic constant both in the epic and in shamanic invocations. 13 is the highest degree of shamanic initiation. According to tradition, 13 sacred peaks were counted in each locality. On 13 peaks descended, according to myths, deities-buumal, who came from Heaven. When, for example, it is said about the heavenly origin of blacksmiths, whose udha (shamanic gift) goes back to the sons of the western tengri Bozhintoy, it is mentioned that they descended 13 mountains. 13 is 68 ISSN 1997-2911. No. 1 (67) 2017. Part 1 is a numerical symbol of the stability of being. There is eran 13 mehe - 13 tricks of a man, 13 erdeni - 13 precious knowledge, in Mongolian mathematics - 13 figures, in the epic about Geser, 13 heroes, 13 arrows, etc. are sung. .

Thus, we see that elements of shamanism appear in the processed versions of the Hesariad:

the revival of Geser on earth according to the providence of the Great Zayan, the presence of an extraneous hidden power in the actions and miraculous transformations of Geser, the main character makes an offering to the heavenly gods and his patron, Gal Nurman Khan fortune-telling in a shamanic way, throwing the cup, the heroes perform the ritual of incense and sprinkling before important deeds and etc.

In conclusion, we note that the shamanism of the Mongolian world is an original Central Asian phenomenon that expresses the Tengrian esoteric teaching of Central Asia and is associated with an independent tradition of Knowledge and Initiation. It can be argued that there was a Tengrian tradition of ascent - a special Central Asian spiritual Path with many steps of Initiation.

Bibliography

1. Abay Geser Bogdo Khan. Ulan-Ude: Republican Printing House of the Republic of Buryatia, 1995. 518 p.

2. Abay Geser the Mighty. Buryat heroic epic. M.: Publishing company "Eastern Literature" RAS, 1995. 526 p.

3. Urbanaeva I. S. Shamanism of the Mongolian world as an expression of the Tengrian esoteric tradition of Central Asia // Central Asian shamanism: philosophical, historical, religious aspects: materials of the international scientific symposium. Ulan-Ude, 1996. S. 48-66.

4. Khundaeva E. O. Buryat heroic epic "Geser" (sign system, traditions, poetics): author. diss. ... d. philol. n.

Ulan-Ude, 1999. 305 p.

5. Khundaeva E. O. The Buryat epic about Gesar: symbols and traditions. Ulan-Ude: BNTs SB RAS, 1999. 95 p.

6. Cheremisov K. M., Tsydendambaev Ts. B. Buryat-Mongolian-Russian Dictionary. M.: State publishing house of foreign and national dictionaries, 1951. 852 p.

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The article reveals the representation of the shamanism elements in the Buryat epic about Geser. Geographical spread of shamanism is extensive and multilingual. Shamanism occupied an important place in the spiritual life of the Protoburyats. The Buryat tradition of shamanism is original; it preserved the singularity and wisdom of the initial period of the ethnic groups most fully.

Shamanism carries rich aesthetic, ethical and poetic information. In the epic about Geser the authors note a large number of shamanistic elements that are found in some story lines, images, character names, description of rites, and miraculous transformations of the characters. The authors analyze such components of shamanism as numerical symbols, shaman, rites and ceremonies. Also in the epic one can trace Buddhist beddings and weavings.

Key words and phrases: shamanism; universal philosophy; spiritual practices; cult complex; son of heaven; sacral-magical context of Geseriada.

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UDC 811.161.1

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Ulyana Radnaeva helps people with the help of religion and psychology

“I had to come to terms and accept my destiny - to help people. I didn't have much of a choice. Now, when the stage of formation has already passed, I have found myself and I look at many things in a different way, ”says Ulyana Radnaeva.

This bright girl is known to many residents of Buryatia as a practicing shaman. Having come to religion at a young age, in her work she relies not only on the experience of her ancestors, but also brings modern knowledge into shamanic practice.

Ulyana received an excellent education - she became a master of the International Academy of Education, Culture of the Mongolian-Speaking Peoples of the World, a master of psychology.Last year saw the publication of the first part of her practical guide “ The Call of the Ancestors through the Centuries” and the shamanic calendar “The Spirit of the Ancestors”, which has no analogues.

Bring a person to harmony

One becomes a shaman having - udha, the so-called shamanic root, which is passed down through the family. The clan called me when I was still a child. At the age of 9, the so-called "shamanic disease" began. All shamans go through this difficult period. As a child, I didn't fully understand what was going on. I understood that I was a little different from my peers, I perceived the world around me differently, I had health problems. At first there was a stage of overcoming the disease, then - a stage of denial and unwillingness to accept one's destiny. But in the end I had to come to terms. Now this stage is in the past, I am at the stage of development, I study myself and write books to help as many people as possible, - says Ulyana.

Our heroine has been practicing for eight and a half years. During this time, she managed to solve the problems of many people. In families that have already given up hope of having children, babies have been born. Those who dreamed of changing their fate, improving their financial situation, were able to move to another region, open a business there or develop their own business in their small homeland.

It is important that people heal not only physically, but also spiritually. It is important for me to eliminate these problems, to guide a person, to perform the necessary rituals in order to open the roads and restore the lost connection with his ancestors, - the girl says.

Blessing of the Dalai Lama

Ulyana herself had ancestors from Western Buryat tribes - Ekhirit and Bulagat. Once they migrated to the Ivolginskaya Valley.

Haranut, Shono, Gotol- my family. The ancestors were darkhans - blacksmiths, shamans, and among them were lamas. Therefore, Buddhism is of great importance to me. Many people ask me how shamanism and Buddhism coexist in me. I asked myself the same thing as a teenager.

From the age of thirteen I began to read books about the philosophy of Buddhism. Then there were the 90s, there was not enough information, a lot had to be comprehended by myself. Now there are more materials, but not all of them are reliable. Therefore, my main motive in writing books, blogging is educational activities. And when in 2016 I learned that the Dalai Lama was conducting teachings for Russian pilgrims in Riga, I realized that I had to go.

As part of a delegation of lamas from the St. Petersburg datsan, I managed to get an audience with His Holiness the Dalai Lama and even hold his hand. I received strong emotions from his blessing, but the main thing was what I heard during the exercises. Many of my thoughts found a response in his speeches. For example, my conviction that it is necessary to help people, regardless of what religion they belong to, and that it is necessary to explore oneself and any knowledge, is supported by His Holiness.

This meeting gave me the opportunity to trust myself. Having shamans and lamas in my family, I cannot refuse them and respect their way. In Buryatia, many go to datsans, continuing to honor their ancestors, conducting shamanic rites.

I'm just not ashamed to talk about it, considering myself both a Buddhist and a shaman, and, believe me, I'm not the only one, - says Ulyana.

To people who seek help, Ulyana tries to find an individual approach, to identify and find the cause of the problem. As a psychologist, he helps to start thinking positively, as a Buddhist - he directs you to the datsan, gives you Etigilov's mantras to read. As a shaman, she performs the necessary rituals.

A book for everyone

People come with different problems, but often it comes down to the problems of honoring ancestors. My task is to establish a connection between a person and his family, which, in turn, will help him. But, unfortunately, there are basic things that many do not know.

I decided to write a practical one, after reading which everyone can find their own way to find answers. A person has great potential, sometimes it takes only a little push to help him grow.

Now I am preparing the second part of this guide, which will be released by the New Year according to the lunar calendar - Sagaalgan.

Recently released in which the dates favorable for the veneration of spirits, tengris are marked. A person should not hesitate to allow himself to ask questions and strive to find answers to them.

Ulyana herself, who knows the price of development, does not stop learning. At school, she was the winner of the Republican Olympiads in mathematics, she graduated from the Physics and Mathematics School in the Novosibirsk Akademgorodok. After that, she studied at Moscow State University, which, however, was never completed due to the exacerbation of the shamanic disease.

After feeling better, she got her diploma Moscow State University of Economics, Statistics and Informatics (MESI). After I understood and accepted the rituals, I decided that I needed knowledge in the field of psychology. She graduated with a Master's Degree in Psychology and is a teacher. Received spiritual education in Mongolia. Independently and under the guidance of practicing people, he studies the basics of Tibetan medicine, various health practices.

The craving for study saved me in difficult times, especially at times when you are physically limited in your movements. She dreamed of becoming a hematologist, as well as being useful to society.

That is why I am active in social work. The desire to learn also helps in shamanic practice, - says Ulyana Radnaeva.

Over time, I developed my own philosophy. I travel a lot on invitations to other cities and countries, communicate, study, and therefore I consider it possible to help those who come to me in many ways.

Healer Tips:

1. There are no single rules on how to live. After all, each person is an individual. But still, there is a common basis on which life is built. The most important thing is to live according to the precepts of your ancestors, honor the traditions of your family, and pray.
2. The second piece of advice I would call spiritual hygiene. Act according to your conscience, do not commit unseemly acts. After all, the evil you sow is returned by evil. In this case, no shaman will help you.
3. We must not forget about physical health. Pay special attention to the spine, intestines and blood vessels. Keep your mind and soul calm.
4. Find your place of power. For me, for example, these are the lands around Baikal. Make time to visit there every year. This will help replenish energy, get the strength of the native land.

Tatiana Shvydchenko

Newspaper: Baikal healer

Photo from the archive of the heroine of the publication