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The Irkutsk Region includes the Ust-Orda Buryat District (UOBO). Shamanism is developed in this once independent subject of the Russian Federation. This ancient religion has not only not lost its relevance today - in last years the number of her fans is growing outside of UOBO. Their shamans appear in the cities of Irkutsk, Angarsk.
This year, four shamanic organizations announced their desire to unite into one in order to have the right, along with representatives of other faiths, to attend official events and take part in resolving issues. On April 8, in the Irkutsk recreation center "Orbita", for the first time, open elections were held for the chairman of a religious shamanic organization. The elections were attended by the Angarsk religious organization of shamans "Forever blue sky”, the Irkutsk organization “Baikal”, “Sahilgaan” (“Lightning”), which unites shamans from the Ekhirit-Bulagatsky and Bayandaevsky regions, as well as the organization “Burged” (“Eagle”), which includes shamans from the Osinsky and Bokhansky regions.
Andrei Obogoevich Obsholov, a member of the Sahilgaan shaman organization, became a shaman 20 years ago, now he is 57 years old. According to Andrey Obogoevich, he went through several initiations, which help him to freely walk through different dimensions and communicate with spirits. On the this moment Andrey Obogoevich can both heal and help people as a chiropractor.
Andrei Obogoevich speaks neutrally about the unification of shamanic organizations, he believes that this is correct, as it should be:
Everything has been going to this for a long time. Between themselves shamans of different organizations do not interact well. As a result, many issues cannot be resolved. And so that there would be no more discord between us, we decided to unite. Adopt a common charter, elect a common chairman who will lobby our issues. And the shamans, as they were, will remain.
Between 300 and 500 participants were expected in the elections. In fact, it did. The hall was literally filled with people calling themselves shamans. You could see people of different ages and nationalities. Someone came in everyday clothes, someone - in a traditional shaman costume, with the appropriate attributes in the form of a tambourine and amulets. Delegates from each community arrived.
Everyone's mood was also different. Someone was glad to meet with colleagues and vigorously discussed the upcoming elections, while someone shunned their opponents. And now, finally, the registration of participants is over. The elections have begun.
The director of the Center for the Culture of the Indigenous Peoples of the Baikal Region, Alexander Amagzaev, delivered a welcoming speech:
Today we will solve those problems that have matured. All 4 organizations found common ground among themselves. The time has come for us to create a unified religious shamanistic organization.
The words of the colleague were supported by the acting chairman of the Council of shamanic communities of the Baikal region Boris Khungeev. He drew everyone's attention to the importance of this association. And he emphasized the traditions of Siberian shamanism:
We have not officially registered the organization before, now the time has come. I would like to remind you that when there is nowhere to go, when medicine cannot raise the sick, we, shamans, come to the rescue. Today we will unite so that any shaman can come to any region and perform a ceremony there. Today we are destroying the borders! Here everyone has their own voice and opinion!
The last words of Boris Khungeev seem to have served as an impetus for discord in the already fragile relations between shamanic organizations. Everyone wanted to express their opinion. The floor was given to each leader of shamanic organizations: Artur Tsybikov, chairman of the city Angarsk religious organization of shamans "Eternally blue sky", Vitaly Baltaev, chairman of the "Baikal" organization, Alexander Makaveev, chairman of the "Burged" organization and Leonid Batanov, chairman of the "Sahilgaan" community.
Each leader expressed his point of view on the unification and subsequent interaction. And oddly enough, the point of view of some did not suit others at all. The debate began in the hall. The chairman of the Sahilgaan community, Leonid Batanov, said that the gift to the shaman is inherited, at the genetic level. And if someone has learned this, he is not a shaman. Thus, the passions heated up even more and caused dissatisfaction among the members of some other shamanic organizations.
Head of the Department of Ethno-Confessional Relations of the Department of the Governor of the Irkutsk Region and the Government of the Irkutsk Region for Public Relations and national relations Nikolai Kazantsev spoke sternly:
We don't need religious conflicts. The Irkutsk region is a territory of peace and harmony. Today we are here to agree and come to a common solution.
Whole material Vladislav Leikin can be read from the link.
First steps
After the stabilization of the political and economic situation within the state, Kutuz began to establish relations with neighboring Muslim countries. In this article, we will describe in detail what steps were taken by Qutuz to unite Egypt and Sham.
As described in our previous articles, Qutuz's first step as ruler of Egypt was to stabilize the situation inside the country. His second step was the return to their homeland of the Mamluks-Bahrits who had fled the country and the use of their capabilities to strengthen the army of Egypt.
The next, third step of the ruler Kutuz was as brilliant as all the previous ones.
So, having established order within the country, Qutuz embarked on foreign policy and began by establishing relations with neighboring countries. Egypt had extremely strained relations with all the Ayubid emirates in Sham. Moreover, they repeatedly tried to attack Egypt, breaking the allied treaty that was concluded between Egypt and Sham during the reign of Salih Ayub.
Also, the rulers of Sham sheltered the Mamluks-Bahrits who had fled from Egypt. In addition to all this, the ruler of Damascus and Aleppo, Nasir Yusuf, after the fall of Baghdad, turned to the Mongols for help in order to attack Egypt.
In the presence of all these complex and intricate relations between Egypt and the emirates of Sham, Qutuz began to eliminate the contradictions that were between him and the rulers of Sham.
He set himself the task of uniting Egypt with Sham at best, as it was in the days of famous Salhuddin Al-Ayubi. And in the worst case, he intended to achieve at least a neutral position from the rulers of Sham for the time when he would fight the Mongols, so that they would not stab him in the back, as was customary among the rulers of Sham.
Qutuz soon found out that the head and leader of the rulers of Sham was Nasir Yusuf al-Ayubi, the ruler of Aleppo and Damascus, the largest cities in Sham. He knew very well that Nasir Yusuf hated him personally and that he turned to the Mongols for help in conquering Egypt.
Nevertheless, Kutuz sent a letter to him, which was written very delicately, as if he was addressing the closest and most respected person ... For the sake of uniting the Muslim ummah, Kutuz forgot about the “brilliant” past of Nasyr Yusuf and turned to him as an older brother.
Nasir Yusuf received this letter before the Mongols arrived at the walls of Aleppo, when the cooperation agreement between him and the Mongols was still in force. Despite all the shortcomings of Nasyr Yusuf, Qutuz preferred to unite with him in the war against the Muslim army of Sham.
However, Kutuz knew perfectly well that the main goal of Nasir Yusuf was to remain in power at any cost, and he would never sacrifice his throne. That is why he wrote him this extraordinary letter.
In his letter, Kutuz offered Nasir Yusuf to become the ruler of this state after the unification of Egypt and Sham. And he (Kutuz) himself will become a subject of Nasyr Yusuf, despite the fact that the military position of Kutuz at that time in many ways exceeded the military forces of Nasyr Yusuf, and despite the fact that Egypt was much stronger than the two cities of Sham, which he owned.
In fact, it was an offer that could not be refused.
In particular, this letter said that he (Kutuz) has no claims to the power of Nasyr Yusuf and he (Kutuz), on the contrary, is his governor in Egypt, and when Nasyr Yusuf himself arrives in Egypt, he will immediately put him on the throne in as a ruler.
Qutuz learned that Nasyr Yusuf had doubts about his proposal to unite with Egypt. Then Qutuz offered him his help in the war against the Mongols. With this proposal, Qutuz planned to at least unite the armies of Sham and Egypt against the Mongols, if the complete unification of both Muslim territories into one strong state did not work out.
Kutuz wrote to him, observing all the norms of etiquette and showing him great respect:
“If you wish, I will serve you; if you wish, I will come to you with all my retinue and all the troops that are at my disposal to help you against the enemy that threatens you. If you do not trust me personally, I will send an army with commanders of your choice. (" As-Suluk li-ma'rifati duwal al-muluk", 1/508)
Qutuz even gave Nasyr Yusuf the right to choose the commanders of the Egyptian army, which would go to the aid of Sham. But Nasyr Yusuf did not respond to these noble calls of Kutuz and preferred division to unification. And what was the result?
Soon Aleppo fell, and the Mongols approached Damascus. And Nasir Yusuf fled humiliated and offended to Palestine. It was there that something happened that had been brewing for a long time and inevitably had to happen someday. The army of Nasir Yusuf got out of hand and chose to join the army of Egypt. The warriors chose the sincere Muslim leader Kutuz and preferred jihad on the path of Allah Almighty to war for the throne of the ruler.
The fate of Nasyr Yusuf
Nasir Yusuf fled into the desert and decided to hide in the Al-Jafr area in southern Jordan. But a detachment sent by the Mongol leader Hulagu to capture him soon discovered him. Nasir Yusuf was captured along with his son Al-Aziz and brought in a humiliated position to Hulagu in Aleppo.
However, Hulagu had already left Aleppo by this time and went to Tabriz. Nasir Yusuf was taken to Tabriz after him. Finally, in Tabriz, he appeared before Hulagu, to whom he had once expressed complete submission, and then withdrew from obedience.
Hulagu saved his life and decided to use him for his own purposes after the end of the war in Sham. Hulagu, taking into account the experience and baseness of the soul of Nasyr Yusuf, suggested in the future to appoint him as his governor in Sham. Therefore, Nasyr Yusuf was spared his life and sent back to Sham with his detachment. But on the way to Sham, he met with one of the Mongol detachments, who fled from Sham after the defeat in the battle of Ain al-Jalut. They recognized Nasyr Yusuf and killed him. (" Al-Bidaya wa an-nihaya", 13/255)
Agree, this was a very humiliating end for the ruler of Aleppo and Damascus. He had the opportunity to rise above all the rulers of Sham and perpetuate his name in the history of Islam by sincerely raising the banner of jihad. However, he chose such humiliations for himself, preferring a dishonorable existence to a noble death on the path of Allah Almighty.
To be continued…
Muhammad Sultanov
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Angarsk shamans sent a camel on a heavenly journey
Unfortunately, the unification of shamans into one organization at the beginning of April did not take place, because the disagreements of the leaders of different shamanic organizations outweighed - they arrived at the congress, but refused to unite. The shamans who gathered in the Orbita recreation center in Irkutsk simply had a fight.
We failed to find common ground, we cannot stand still and wait for someone to understand and figure it out. We decided to act as a unifying factor and invited everyone to today's ceremony. But representatives of other organizations did not come, - sums up Arthur Tsybikov, the head of the "Forever Blue Sky". However, the Angara shamans - about fifty of them came to the ceremony - do not despair. They are ready to take the next steps towards unification.
At the beginning of the ceremony, they "opened up", inviting their ancestors and gods to assist. Then they came to the "grove" - felled young pines were installed in a clearing in a special order. There they performed the ceremony, the rumble from the tambourines spread for many kilometers. And then they sacrificed the highest animal of the camel.
According to shamanic beliefs, only 5 animals serve a person in life: a ram, a goat, a horse, a bull and a camel. From the point of view of shamanism, the camel is the highest offering, because it is a vehicle for interaction between the worlds.
We have a lot of gods, many worlds and departments, and a camel is a transport between them. Whereas the bull and the horse are means of transportation within the world, Tsybikov explains. Shamans send the eighth camel on a journey in five years. The sacrificial camel was brought from the border of Mongolia and the Trans-Baikal Territory. For a month he lived in a shaman center, he was fed and cared for. After the ritual, the camel was carefully butchered (as the shamans explain, the blood of the sacrificial animal cannot be spilled on the ground), after which the meat was laid out on the altar and burned.
In May, when the cuckoo begins to crow, the gates of heaven open, and we must pray properly. On May 26, in the same clearing near Angarsk, a big celebration will take place, where shamans will bring a red stallion to the union of shamans from Buryatia and the Irkutsk region. We again invite all shamans.
A shamanic center is being actively built on Yasachnaya Polyana. Previously, there was a training ground and a shooting range here, shamans buried shells from shells before building. Yurt already built supreme god, and next to it on two sides - another 12 ritual yurts. Construction is carried out at their own expense.
Tavyk - the so-called "cakes", which are sent to the gods and ancestors. They are made up of cookies, marshmallows, marmalade, combined with butter. Tavyks are burned in the sacred forges, and in the form of smoke they go to heaven.
Who goes to shamans?
Shamans are not only Buryats, but now also Russians, such as, for example, Evgeny Ivanov, who came to shamanism saving his wife from cancer. With a terrible diagnosis, he was able to prolong the life of his wife, and she herself became a shaman. Before joining shamanism, Eugene went to church, lit candles, took communion, observed fasts. “We honor, respect and honor Jesus Christ as God, we respect all religions in the world. But despite this, our guardian angels are standing behind us, one and a half meters from you, supporting us with their huge wings, clearing the way, directing them in the right direction, pushing them against the right people, because our ancestors are closer to us, ”says Evgeny.
Among the Angarsk shamans there are also representatives of the near abroad. For example, there is an Uzbek from Tashkent, Farkhad Karakhadzhaev. He is a Muslim, but he came to Russia, and the road led him to the shamans. He has been a dedicated shaman for 8-9 years now. He says: nothing prevents him from being both a Muslim and a shamanist.
Personal mandala. Building a mandala and how to work with it.
It is a unique practice that delivers real-world results that address those aspects of its creator's life that require active change. It reveals blocks, frees from complexes, helps in solving life situations, opens the “necessary doors”, helps in realizing one’s true desires and aspirations, where it is important to direct one’s life energy today, and what to de-energize. Before my eyes, changes were taking place in people's lives, housing problems were being solved, relationships were being established, a person's position in society was strengthening, people were making unexpectedly pleasant discoveries in the field of their capabilities, etc. And all this happened after the creation of a personal mandala. 
Mandala in Sanskrit is translated as "circle", "disk", "wheel", "orbit".
That is, it is not a static circle, but moving in accordance with the laws of being. In the Eastern tradition, the philosophy of the mandala underlies all temples, since it describes the sacred model of the universe, or the "map of the cosmos", in which forces operate that are not always possible for human description. The mandala in philosophy as a geometric composition symbolizes the spiritual, cosmic or psychic order, the Spiritual Wholeness that transcends the sensory world. It also symbolizes the guiding mind, supernatural structures, the clarity of enlightenment. Some researchers believe that the mandala visually expresses the journey of the spirit outside of its own "I". Since in Hinduism and Buddhism the mandala is a symbol of initiation, one can meditate on it to search for meaning and one's Self. The mandala expresses the passage of time, cyclicality and the generation of the old by the new in an infinite temporal aspect. It contains the principle of male and female principles, two primordial opposites that create the world. Mandalas are the well-known Stonehenge, Arkaim, the Mayan calendar and other circular structures left by the ancients. Also, our planet, when viewed from space, is a mandala. There are mandalas in a person, for example, the human eye. And the most famous mandala for us is a snowflake. It is no coincidence that children love spinning themselves and on carousels. Carousels are also mandalas, especially in amusement parks. And, circling around its own axis, a person himself becomes a mandala. This knowledge is owned by the monks of Burma. They are called so - dervishes, which means "circling". Their robes are also not accidental - white wide skirts, which, when whirling a dervish in a dance, create special wave movements. Modern mystics believe that mandalas are able to purify space, that they harmonize it with human biorhythms, adjust to the individual needs of each individual. In addition, esotericists believe that mandalas work like a key to genetic memory and activate spiritual information embedded in human DNA. If you plunge into the philosophy and practice of Buddhism, then the mandala is the personification of the pure land, where the best qualities of the soul live, it is the quintessence of harmony and the sacred path to achieve it, expressed in symbols and color. The mandala entered psychology thanks to Carl Gustav Jung. He has drawn hundreds of mandalas since 1916. It was not just a desire to paint. Jung noticed that his patients spontaneously draw mandalas at a certain stage of psychotherapy. He concluded that each mandala drawn by a person on a whim reflects his inner life at this stage. Jung began to analyze himself through mandala drawing, observing his own development. Diagnosing himself and his patients in this way, he came to the conclusion that such therapy opens the way to the inner center, and it is able to reveal the unique individuality of a person in its entirety, regardless of his age. This is how the concepts of mandalotherapy and mandalodiagnostics were born. Jung proved that a personality does not move in a straight line in its development, it makes circles, living through many plots, it again returns to the fundamental points, but already looks at them from a new height. Thus, to track this movement, this circulation of the inner nature, the mandala also helps, if it is correctly constructed. Carl Jung, after years of research, identified the mandala as an archetypal symbol of human perfection. From his point of view, the mandala is a psychocosmic system that sets a special universal rhythm that unites man and the universe. A personal mandala helps to get rid of inner chaos, tightness and blocks in the mind that interfere with the achievement of life goals. It is useful to have a personal mandala in the house, in the car. It calms, adjusts, helps to see the main thing, not to waste your time on trifles. The mandala can be hung for good luck, it can be a talisman for you and an assistant in business, attracting good events and the right people. A personal mandala is drawn intuitively, based on certain principles. When building a mandala for the modern moment, the individuality of a person, his goal and dream are taken into account. It is also possible to work with the past through the mandala, untying the knots of memory, relieving internal tension and negativity from events that consciousness clings to.
Building a personal mandala is one of the stages of the right-brain drawing course.
Such a mandala works as a tool for activating one's creative powers, revealing something new in life. The mandalas created by the students of the right hemispheric drawing course begin to help them in solving a variety of life issues, inner forces are activated, pleasant discoveries occur in life, and new goals are set. It all depends on how fully the artist has invested in his mandala, what power he has invested in it. Also at Tatyana Sham's School of Creativity "Create Yourself" you can visit the author's training on building your own personal mandala and working with it. You will learn how to build it in accordance with the principles of numerology and according to your date of birth, get knowledge on the effect of color on a person, how to use it in building a personal mandala and in general in life. In addition, you will learn about the power of symbols, their interaction, and how to correctly compose mandalas from them for all occasions. After the training, you will be able to provide yourself with self-help in case of stress, somatic diseases, emotional stress.
You can also draw your personal mandala during individual consultations.
Depending on your request, internal needs, work can be carried out with the past, future and present. The power of the mandala helps when working with the past to harmonize it so that it does not pull back and does not take psychic energy. When the past ceases to be a swamp and becomes a support for further progress in life, the present also changes.
When working with real, the mandala will relieve your stress, resolve protracted situations, and launch internal mechanisms for activating goodness in your life. Working with a personal mandala will help to correct today's day in the right direction.
Building the future on the basis of the mandala will allow you to avoid old mistakes, and such a mandala will become a matrix for filling your life with the desired events.
When you lose the purpose and meaning of life, when you are in uncertainty, building a mandala at a personal consultation will help you tune in to the lost connection with your Self, find out what is recommended by your the highest essence path, comprehend where the flow of life is going and set new coordinates for it, find new goals, true, one’s own, and not imposed by external circumstances. When a person does not develop a life, it means that he is not going in his direction.
You can find out the time for trainings on building a personal mandala by signing up in the Registration Form (see the button below).
Also by this phone you can sign up for a personal consultation with Tatyana Sham.
The man, who calls himself the deputy supreme shaman of Russia, said that the shamans will seek the official status of a religion in Russia for their beliefs.
On June 19, Artur Tsybikov (the same deputy supreme shaman) told reporters that the country's shamans intended to unite into a single organization. And they have already sent an open letter addressed to the President of the Russian Federation, to the Federation Council, made an appeal to the State Duma, in which they asked to consider the issue of recognizing shamanism as an official religion in Russia. Tsybikov operates with the sanction of the recently elected supreme shaman of Russia, 70-year-old Kara-Ool Dopchun-Ool from Tuva. However, for those who call themselves a shaman, Tsybikov's statements raise many questions. As well as the legitimacy of the June 9 elections in Tuva.
Not an official religion
According to Alexander Dvorkin, Deputy Chairman of the Expert Council for the State Religious Expertise under the Ministry of Justice of the Russian Federation, shamanism cannot be recognized as an official religion for several reasons. Firstly, because Russia does not have the status of an official religion.
“This status is not spelled out in any laws. The preamble to the law on freedom of conscience states that Russian Federation recognizes four traditional confessions of the peoples of Russia. First of all, the culture-forming religion is Orthodoxy. Plus Islam, Buddhism, Judaism. But this sounds only in the preamble of the law, and the law itself does not explain what it means. For many years there has been talk about what would be good to decipher. But this is already a question of making additions to the law,” Dvorkin said.
The second reason is that anyone can be called the supreme shaman of Russia, who instructed Artur Tsybikov to seek recognition of shamanism at the state level. “There is no supreme shaman of Russia, since there is no single organized shamanic community that would elect its own head,” the expert insists. - That is, any person can declare himself the supreme shaman of Russia. I can also declare myself, well, say, the supreme bearded man of Russia, but this will only be a statement about myself.
Third and most main reason that shamanism cannot be called a religion. Only religious-magical practice.
Alexander Dvorkin, Deputy Chairman of the Expert Council for State Religious Expertise under the Ministry of Justice of the Russian Federation
Even if we are talking about traditional shamanism, which was practiced by some nations, it is not united in any organization, system. There is a tribal shaman, another tribe may have a completely different shaman. There are no authentic schools of shamans. You can't learn to be a shaman, enroll in courses, get a diploma. When a shaman dies, he transfers his connection with the spirits, his powers and powers to one of his students. This is what shamanism is based on. Thus, all kinds of shamanic courses and training seminars, to which gullible citizens are invited today, are an absolute occult remake, having about the same relation to real shamanism as spreading cranberries to genuine Russian flora.
And the continuity necessary for the continuation of the shamanic tradition on the territory of Russia was interrupted during the years of Soviet power. This, according to the researcher, makes many who call themselves shamans impostors. “The Soviet government went through all religions, including the religious practice - shamanism. All traditional shamans for 70 years of Soviet power came to naught. Therefore, in my opinion, almost all people who call themselves shamans have appropriated these titles to themselves. Some of them, perhaps the vast minority, have retained scraps of their tribal customs, but most do not even have that. But even those who have preserved something, strictly speaking, cannot be considered shamans, since the shamanic succession was interrupted and they supplement the scraps of some old practices with completely modern occult and neo-pagan rites, constructed by them," summed up Alexander Dvorkin.
1.2% of Russians, or 1.7 million people, profess the traditional religion of their ancestors, worship gods and the forces of nature. These are the data of the all-Russian study "Atlas of Religions and Nationalities", conducted by the "Sreda" service in August 2012 in 79 out of 83 subjects of the Russian Federation. Much fewer people called themselves Jews - about 0.1%, or 140 thousand people.
Why, at the same time, Judaism can be considered the traditional confession of the peoples of Russia, while shamanism is not, Alexander Dvorkin explained separately. “Judaism is still one of the fairly ancient religions, which is inherent in a specific people who have inhabited our country for a long time. Judaism has tradition, culture, continuity. The same can be said about Islam and Buddhism, although the latter is more or less traditional only for three regions of the country: Kalmykia, Buryatia and Tuva. Shamanism has no organization, no tradition. It consists of shamans, and each shaman himself practices communication with spirits according to his own methods.
And this [shamanism] concerned only enough small peoples, which have changed quite a lot since then, some of them, in principle, have moved away from shamanism. The Orthodox mission worked quite actively before the revolution. And after the revolution, all this completely disappeared, ”the expert noted.
Everyone wants to be chairman
As Artur Tsybikov, who, in addition to the position of deputy supreme shaman of Russia, also holds the post of supreme shaman of the Angara religious organization Eternal Blue Sky, told reporters, the first attempt to unite shamans was made back in 2009. But the elections "failed", although main post over 200 candidates were nominated. And only nine years later, at a congress of 13 delegations representing territories from St. Petersburg to Vladivostok, they managed to elect the supreme shaman of Russia.
Artur Tsybikov, deputy supreme shaman of Russia
We already know that the President of Russia supports the people's initiative. He, like many progressive shamans, believes that only unification will give shamanism the opportunity to talk on an equal footing with representatives of other faiths.
But there are those who do not support the idea of integration. According to the same Tsybikov, this is the head of the traditional sangha of Russia - the largest Buddhist community in Buryatia. Despite the fact that the Tibetan, Tuva and Mongolian lamas are ready for integration.
There are opponents of the new association and among those who call themselves a shaman. For example, the 68-year-old chairman of the Dungur society of Tuvan shamans, Lazo Mongush, was not invited to the elections at first, and when he came himself, they were expelled.
Lazo Mongush, chairman of the Dungur society of Tuvan shamans
“On what basis, I ask them, are you holding this ceremony here? Do you have any reason to hold elections at the Russian level? If they choose the supreme shaman, then the whole of Russia, the State Duma, should participate.” I was simply sent to three letters, and I went. There are shamans in Moscow too, there are shamans everywhere in Russia, they all should also participate. That is, if you choose the supreme shaman, there should be a congress of shamans from all over Russia.
According to him, he knows well the Kara-Ool Dopchun-Ool elected in these elections. - [As a shaman] I sometimes even recommended him to some people. And then he accused me of making a mistake: “Why did this man die, why didn’t Lazo look?” I just offered it to people when they came to me. And instead of gratitude, he insulted me right in front of these people.”
Deputy Chairman of the Association of Shamans of the Irkutsk Region Valentin Khagdaev, in principle, has a negative attitude towards the idea of electing the leader of all shamans. “The supreme shaman of Russia - why do we need him? Who obeys him? After all, we all need to come together. There shouldn't be any supreme shaman. It should be a collective body [to] resolve some common issues,” Khagdaev said.
He does not know Arthur Tsybikov closely, but he remembers how he tried to become the chairman of the Irkutsk association of shamans. Now the elected head of the association is 74 years old. “Traditional shamans did not [accept] him and his team. A separate meeting was made and an association of shamans was made without him and his team. Then he came to Tuva. I hardly know him personally. He is one of the new neo-shamans,” added the deputy chairman of the association of shamans of the Irkutsk region.
True, dissatisfied was a minority. Among the people surveyed by the portal site who call themselves shamans, including hereditary ones, the majority have never heard of the election of the supreme shaman of Russia, they are ready to join the association in principle, but no one called them.
