Shaman attributes

All bells are new. Everything is ringing. Material: brass. Made in Mongolia. 
Diameter of 1 bell 1,8 cm, weight about 5 g.
Weight of a set of 5 pieces - 25 g. The price is per lot (5 bells).

Bells - for protection against evil spirits, purification, vision. On a shaman costume, hat, belt.

The bell has long been considered a protective amulet for the shaman. Preserved the bells, making a sound, drives away evil spirits. The more noise they make, the stronger the protection. At all times, shamans used them as protective talismans, attaching shaman attributes to their costumes, belts, sleeves, for a safe journey through the subtle worlds of the universe. The larger the quantity, the stronger they make noise, the stronger the protection.

- Protection from evil spirits
- Cleansing and Healing
- Communication with spirits, enhancing vision
- Fire Element

Their noise is able to introduce into an altered state of consciousness, strengthen visions and communication with spirits. For these purposes, from several bells, they make a shamanic rattle, or supplement ready-made musical instruments with shamanic bells to enhance the effect of the instrument and give it protective and healing properties.
Bells are associated with the element of fire, and have a purifying power, hence another of their properties - healing. With their help, you can clean a person, animals, premises.

Vestments of the shaman.

During the rituals, shamans dressed in special costumes. The shamanic outfit is very unusual. The shaman's cloak or caftan is certainly embroidered with a variety of all kinds of ribbons and pendants. Each detail of the costume had its own special purpose. Metal pendants depicted figures of animals, birds, or even people, these are symbols of the most important assistant spirits. The long metal plates on the sleeves and chest are the shaman’s bones, the round disks of different sizes are the heart, the mirror or the shaman’s shield. There are also images of the sun and moon, stars, even bells and bells. It was believed that pendants during the incantation can turn into real objects or creatures and help the shaman. The ringing of bells and the rattling of metal pendants during the flashing created an additional sound effect. It was believed that evil spirits were afraid of the sound of metal and did not come close to the shaman.
  The caftan or cloak itself is sewn so that the person in it resembles a beast or a bird. To do this, strips of leather and tape were sewn to the sleeves and to the bottom. Spreading his arms and dancing, the shaman in the eyes of the observers turned into a mythical animal or bird. Surely these are echoes of the time when shamans dressed in animal skins, performing ancient hunting rites.
  The headdresses of shamans are also very peculiar. For example, Evenki shamans wore a metal crown with antler-like horns on their heads. Traveling in other worlds, shamans in case of danger turned into a deer and defended themselves against evil spirits by horns.
  Altai and Tuvan shamans put a bandage on their heads with ribbons and feathers. The eyes and mouth were embroidered on the bandage. It was believed that this was the head of the sacred bird, which became the shaman during the incantation.
  As well as a tambourine, shamanistic vestments were made only with the permission of the spirits. And only a few years later, after the person began to shaman, the spirits were allowed to make a cloak. And the pendants appeared on it gradually. The shaman got acquainted with new spirits during the trip, if they became helpers, appropriate pendants appeared on the cloak.
  Among the peoples of Southern Siberia, people who were helped by the shaman sewed colorful ribbons to the shaman’s cloak in gratitude. If there are a lot of ribbons on his robe, then this is a strong shaman.
  Not all shamans had full shamanistic vestments. Many beginner shamans had neither special attire, nor a tambourine with a clapper. Even older, but weak shamans might not have ritual vestments, and conducted sessions in everyday clothes, using only sacred objects.

Attributes received by an adept shaman at the first and subsequent empowerments.

On the first chanar, the following attributes are handed to the adept:

Toli (bronze, copper or brass mirror, used for protection and fortune telling);
Maihabshi - a shaman's cap with a zalea brush, eye-shaped appliqués, curtains and five zogdor - ribbons with bells and tassels, symbolizing snakes sewn on the back of the cap. Maihabshi is usually made of velvet or velvet, and the rest of its elements are made of multi-colored brocade.
Bardag is a shaman’s whip made of three twigs of red willow, with a handle made of a red deer horn and a whip made of leather.
Hese - tambourine;
Toibur - a beater.
A modern tambourine of a Buryat shaman is usually round in shape, made from the skin of a goat. The beater is wooden, its handle is made in the shape of a snake's head.

On the second, third, and subsequent empowerments, the shaman is presented with an orgoy (el Amiti), an iron shaman crown with horns. It is decorated with snakes and large ribbons - zogdor. This is the symbol of the power of the shaman. It has three horns on both sides, with one horns added each time. In the end, after the twelfth initiation has twelve horns on both sides. By the number of horns, you can determine the number of initiations of the shaman. Archalig is an iron plate with horns at the edges, decorated with two large 15-headed snakes, one large wide and two narrow ribbons - sogdor. It symbolizes the "wings" of the shaman, giving the opportunity to move freely in all three worlds: in the upper, middle and lower.

It is also awarded to Orbo - two shaman canes with horse heads, one slightly longer or in shape of the head, slightly different from each other. They are a means of transportation - the shaman's horses in the non-material world.

And finally, the orgy (ehe amitai) is a costume made from the skin of roe deer, with iron images of the human skeleton in full size: vertebrae, chest, pelvic bones and arms and legs, made according to the size of the arms and legs of a shaman sewn on the ground, matching the location of the shaman's bones.

The costume has many attributes:

eligebshi - breastplate;
zharhebshi - the guard;
two roofing felts in front and behind,
a large number of holbogo - cone-shaped bells and zogdor.
Each of the attributes is “animated” by a particular spirit or deity. When “reviving” attributes, a tag is thrown to see if he agrees to spiritualize it.

A shaman-adept, having received the attributes, begins to independently whine. He calls all spirits and deities, asks them to give him dedication. The main action in the chanar rite is the ongon of the oruulkha — the introduction of the initiate shaman into his body into the body of the spirits of his shamans.

This is a very delicate process, requiring tremendous mental concentration and physical stress. For a shaman who is being initiated for the first time, this is a great test and test of willpower. In order to give the body to the management of the spirit, the shaman needs to completely shut off his mind. In modern science, this state is called the altered state of consciousness. An adept for the introduction of the spirit is forced to run to the point of exhaustion around the birch trees, continuously knocking on the tambourine or kamlaet with a bell and loudly invoke spirits.

When the body weakens, it is easier to adjust your mind, turn it off and enter the spirit - ongon. The consecration of chanar and shandru lasts until the adept enters the spirits into his body, their number is different. When the spirit takes possession of the shaman, his close relatives take turns to approach him for blessing. For them, this is a great joy: their relative became a shaman and learned to introduce spirits.

In general, the introduction of spirits is a prerequisite for the shaman. A shaman who cannot do this is not able to conduct serious rites. Therefore, this practice is given such an important role. When the shaman inspires in turn all tribal spirits, the rite is considered valid.

During a trance, the shaman's consciousness changes and the divine ancestor spirits enter his body, who seize him for dialogue and healing.

All participants introduce themselves to bowing their knees and explain why they were lowered from heaven, asking to accept the ceremony and give the initiate their descendant strength to heal people, to open to him clairvoyance and clairaudience. Ongon are very pleased with this holiday and willingly endow their descendants with a mystical and healing power and accept offerings.

At the end of the ceremony, the spirit of Ongon Mangilay is reintroduced, which, after descending, indicates the quality of the ceremony and gives his assessment, recommends what rite to follow the dedicated shaman in the future.