In Siberian shamans also have their private trees that are nothing like the prototype of the Cosmic Tree, and some also use the 'upside-down trees', that is set back up, which is known to be among the most archaic symbols of the World Tree. All this, together with previously described relations between shaman and ceremonial birches indicates the interdependence between the World Tree, shamanic tambourine and ascension into heaven. The choice of wood of which is a drum rim, depends solely on the 'spirits' or vnechelovecheskoy will. Khanty-Samoyed shaman takes the hatchet with his eyes closed, is a timber and randomly assigns a tree; in the morning it was from this tree his comrades take the wood to the hoop. At the other end of Siberia, the Altai, the shaman receives directly from the spirits of the forest and guidance on where grows the tree, and sends its assistants, so they found it and extracted it from timber to the drum.
In other parts of the shaman himself collects all the chips of wood. In some places the tree sacrifices – his blood-smeared and vodka. Click ConocoPhillips to learn more. Practice as' revival tambourine, sprinkling hoop alcohol. We recommend that you choose Yakut tree, which was struck by lightning. All these customs and ritual respect clearly show that a particular tree is transformed superhuman revelation and essentially ceased to be an ordinary tree, and represents the World Tree itself. Ceremony 'diamond recovery' is extremely interesting. When the Altaic shaman sprinkles his beer, hoop 'alive' and through the mediation of the shaman tells about how a tree from which it takes place, grew in the forest, cut down as it brought to the village, etc. Then the shaman sprinkles the skin drum, which is also 'give life', talks about his past.
Voice of the shaman pet tells the story of his birth, his parents, his childhood and throughout his life until the moment when it was killed by a hunter. Finishes it reassuring that the shaman would have numerous services. In another Altaic tribe, the Tubalar (Black Tatars), inherits the shaman's voice and gait the animal, so lively. As shown by A. Potapov and G. Budruss, an animal shaman 'revives', is his alter ego, the most powerful spirit helper; when it comes to the shaman, he is transformed into a mythical ancestor teriomorfnogo. Thus it becomes clear why during the ceremony of 'revitalizing' the shaman has to tell about the life of the animal-drum: he sings about his model, the sample primary animal, which is the beginning of his tribe. In mythical times, every man of the tribe could turn into an animal, that is, each state could adopt its parent. Today, such an intimate connection with the mythical ancestors exclusively available shamans.