Relaxation: from the eyes to the eyes To feel is to see, and to see is to feel. B.K.S. Iyengar "Clarifying Life" Let us recall that between the relaxation of the body and good vision, according to Bates, there is a direct connection, and this dependence is mutual, as

Special note for Peter. Of course, the temptation will be great to include this article in the next book. Even examples from practice can be made “examples from your practice”. You don't have to do this...

Damage at a funeral - in the house, crematorium and cemetery

Death and everything connected with it has long been used to induce the strongest damage. The basis of such divisions is the formation of an energy binding from the victim (a living person) to the deceased, which, of course, entails a serious violation of the biofield of a living person, which as a result leads to illness and sometimes death.
Witches and sorcerers do not miss the opportunity to attend the funeral. Their black souls are in need of corruption work, and if there are no orders for work, sorcerers often perform attacks "for sport" or in order not to lose their dexterity. In addition, at the funeral, you can acquire some item that may be useful to the sorcerer or witch later. Or access the coffin to plant something.

Divided damage to the coffin and using the deceased in the coffin

In cities, it is not customary to bring the body of the deceased into the house. The ritual bus arrives at the mortuary and goes directly to the crematorium or cemetery. In villages and towns, the coffin with the body is usually placed in the house where the deceased lived. Here are some safety rules to follow.

1. If a person died in the city, he (after the death is certified by a doctor) is taken to the morgue, where all necessary preparations to burial. In villages and towns (especially in the event of the death of the elderly), preparations for burial, namely, washing and dressing, are still done at home.

In the past, the rite of washing had a magical, ritual character - to prepare the deceased for the transition to another world - Nav. To perform ablution, they usually invited well-versed old women-washers. If such a need arises in our time, it is better to call for this person on the recommendation of someone you know and pay him for this work. The fact is that the water and soap left after washing the body must be properly destroyed.

In this case, you can not spill such water on the floor. Usually, water and soap are poured into a specially prepared hole and buried. One should be wary of openly imposed people who offer to do all this for a negligible fee. Often such "well-wishers" turn out to be witches and sorcerers who just need to get dead water and soap from the deceased. Then this water and soap will be damaged to a living person. "Dead soap", by the way, in ancient times was used in medicine for the treatment of skin diseases - scabs, as well as tumors and hernia. However, we do not recommend doing amateur activities, such soap poses a serious occult danger.

2. Immediately after death, it is customary to curtain all the mirrors in the house for 40 days. And it is better to hang also all highly reflective surfaces - such as sideboard doors. The Church has a negative attitude towards this custom, however, it should be done. According to many researchers, the deceased person does not lose self-awareness within a few days after death, but at the same time does not fully understand that he has already died.

The curtaining of mirrors is explained by the need to free the soul, or, if you like, the energy essence of a person from his physical body with minimal losses and psychological trauma. In no case should mirrors be taken out of the room. If someone offers to temporarily hold a mirror from the house where the person died, do not agree. Such a mirror is used to induce damage.

3. You can not dress the deceased in the clothes of another, living person. Thus, the owner of the clothes will receive serious damage. Do not listen to those who will assure that this is not, they say, nothing to worry about. People whose suit or dress worn by the deceased, then they will get sick, wither and go to healers. If there are no suitable clothes, you need to buy new ones or, in extreme cases, take the clothes of the deceased person too.

case from practice
The deceased man was dressed in a coffin in the wedding tuxedo of his younger brother (the younger brother, unlike the older one, even managed to earn money for his wedding tuxedo). The old tattered jacket that the deceased had seemed painfully unpresentable. As a result, the surviving younger brother, quite successful in all respects, developed a serious mental illness caused by necrotic attachment three months later. Moreover, the binding was not only to the deceased brother, but also to a dozen other dead people, who, apparently, really liked that same black tuxedo ...

4. You can not leave any items made of silver on the deceased - chains, rings, a cross. Silver - very angry evil spirits, it will disturb the deceased. If the deceased is a Christian, they put on an aluminum cross on a string, the chain cannot be used. The wedding ring should also be removed if the spouse of the deceased is alive. Leaving a wedding ring on the deceased with a living spouse will lead to damage to the latter. Do not listen to advice that the ring allegedly left on the finger of the deceased will make the loss for the survivors not so bitter. It is not true.

5. The coffin with the body is placed in the house (room) on stools or on the table. If there are no suitable stools, they are usually borrowed from neighbors. It is important that after the removal of the body from the house (entrance), the stools (table) are turned over and placed on the floor or ground. Sitting on a stool, supposedly so that the deceased does not return, is dangerous, it can lead to a serious illness.. The stools just need to be turned over. If the coffin with the body of the deceased needs to be brought into the house, it is better to use specially made benches for this, which then need to be burned. Village healers advise after taking out the coffin to put an ax on this place on the floor.

6. Before the Christianization of Russia, it was customary to put a bowl of water at the head of the coffin, "so that the soul was washed." In some areas they still do this, they usually put not a bowl, but a glass. After the removal of the body, the bowl (glass) must be taken out of the house, the water should be poured out, the glass should be thrown into the river.

7. Since it is not customary to leave the coffin in an empty room and apartment, someone must be constantly at the coffin. Usually, these are old neighbors, friends and distant relatives of the deceased. It is better if not one, but several people are awake at the coffin. Photos of living relatives cannot be placed in the coffin. A photograph of a living person placed in a coffin will lead to severe damage. In some cases, such damage turns out to be so strong that not every healer can cope with such damage, then relatives have to open the grave to extract the photograph.

Only personal belongings of the deceased can be placed in the coffin - glasses, for example, or a smoking pipe, mouthpiece. No items related to living relatives can be placed in the coffin categorically. There were wild cases when photographs of grandchildren, children's drawings and toys were placed in a grandfather's coffin. And one case is generally out of the ordinary - a grandson's baby pacifier was put in a coffin for a grandmother. As a result, the child did not speak plainly, and until the age of five he only mumbled. And doctors for years could not figure out what was wrong.

8. Icon, whisk, permissive prayer - all this must be left in the coffin. Any of these items can try to steal or replace for damage. You can't let outsiders put anything else in the coffin. Recently, more and more often perform the so-called dead backlog- put a personal item of the victim in the coffin. They are usually motivated by the fact that, allegedly, someone's deceased grandfather comes in a dream and asks to pass on his favorite (hereinafter options): glasses, shirt, warm socks, etc.

Usually they try to stick not the object itself, but a bundle prepared in advance, tied with twine (!). It must be understood that with a very high probability this is a curse on a living person. In order to actually convey something to the deceased grandfather, it is quite enough to put this “something” on the grandfather’s grave. The bundle prepared for the coffin will most likely contain a personal item and a photo of the victim. The technique of such damage is not new. They put, for example, panties for spoilage for loss of male strength or female frigidity, a comb or hairpin for damage for suicide (an option if you are “lucky” is baldness), etc. Generally spoilage with a dead backlog poses a serious danger up to death.

If a suspicious bundle was found in the coffin before the funeral, it must be pulled out and burned. Relatives should not do this, it is better to entrust the servants of the cemetery, having paid well.

9. While the deceased is in the house, it is customary to keep the candle burning. A candle is usually placed not in a candlestick, but in a mug or glass filled with grain or salt. Neither a mug, nor grain, nor salt can be used, no matter what anyone advises. All this should then be buried in the ground.

10. You can not pass anything to each other over the coffin. As a result, both the transmitting item and the receiving item will receive damage. If you are given something over the coffin, do not take it. Sometimes they try to do it out of ignorance, but more often - intentionally.

11. It is also impossible to put money in the coffin. If those present have the desire and opportunity to provide financial assistance to relatives, the money is in no case placed in the coffin, but on the table, without passing from hand to hand. Lowering the money into the coffin, those present make themselves spoiled for poverty. No coins, supposedly to buy out the place, should not be placed in the coffin. The only coins that need to be put in the coffin are nickels, which may have been in front of the deceased.

12. There is also a strange custom - to put needles crosswise on the lips of the deceased, supposedly to preserve the body from decomposition. This custom is not folk, but witchcraft. Such needles always disappear, then they are damaged. To preserve the body from decomposition, it is better to use sage, lavender, stuffing the head of the coffin with dry grass. In the northern regions, tansy was used for this, and in Western Europe - periwinkle.

13. If there is too much free space in the coffin, it must be filled, so as not to provoke a new death in the family. For this, personal belongings (clothing) of the deceased, his pillow, blanket, sheets, etc. are placed in the coffin.

14. While the coffin with the deceased is in the house (or in the morgue), you can’t sweep the floor at home and do laundry. After the removal of the coffin, the floor in the house where the deceased lived, it is customary to wash the floor from the far corners to the door. This should not be done by the next of kin, it is better to ask a friend or neighbor to do this.

Divide damage on the way to the crematorium or cemetery

All the precautions associated with the removal of the coffin are explained by the fear that the deceased may “return” or “pull” new deaths. That is why they carry the deceased feet first. When taking out the coffin, they try not to touch the corner of the jamb, considering this a bad omen. In the South Slavic regions and Little Russia, it is customary to knock the narrow end on the threshold three times when taking out the coffin - farewell to the house. This ritual is pagan.

1. Some witches, when carrying out the coffin, step aside and begin to impose knots on a twine or rag. Option - nauzes are made on a scarf, as if in prostration. Then this handkerchief is often thrust into the hands of one of those present. This is a common witch's way of deflecting a back blow from oneself for the last share, a return.

A witch caught by the hand to avert her eyes can say that she is doing this supposedly in order to ward off trouble from the relatives of the deceased. Actually done drop, diversion or lining. If it is reset, then the disease usually manifests itself the same from which the person died, on whose coffin an imposition (nauzy) is made.

Most sorcerers and witches appear at the funerals of those who died of cancer, and also (and especially) in cases of death from an accident - a fire, a car accident, a catastrophe. Nauzas can be made when taking out and on a specific person present at the funeral, usually a relative of the deceased. Thus sorcerers and witches provoke a series of deaths - procreation.

2. When moving the coffin to the crematorium or the cemetery, it is necessary to ensure that nothing falls or falls off - no flowers from a wreath, no ribbons, no brushes from the coffin, nothing. Firstly, everything that has fallen cannot be stepped on, even if it is just fresh flowers. Stepping on such an item will receive damage. Therefore, one should not scatter fresh flowers along the path of the coffin.

Very often, the movements of the funeral procession are watched from the side by sorcerers. They will definitely pick up everything that has fallen and use it to share custom spoilage. Those who carry wreaths may also be advised to be careful not to step on the ribbon attached to the wreath.

3. You can not look at the funeral procession through the window. It harms the beholder.

4. Do not cross the road of the funeral procession. In cities, in the presence of intersections, this condition is difficult to comply with. Imagine this picture: at the crossroads, a ritual bus stopped at a red light. The green light turned on - and the cars rushed, crossing the road to the hearse and absorbing the negative ... The most prudent one turned on the emergency gang and let all the hurries ahead of him. God saves man, who save himself. It is not for nothing that such a rule has been known since ancient times - the funeral procession should not cross the road.

Corruption in the crematorium

The crematorium also makes a lot of mistakes. If we talk about what is closer for a Russian person - cremation or burial in a coffin, then there is no unequivocal opinion. For some reason, many believe that cremation is generally unacceptable for a Slav. This is not true. Until the VI century. BC. cremation in the Slavic tribes was a rarity, however, starting from the middle of the 5th century. BC. until the introduction of Christianity in the 10th century. - the Slavs began to use just cremation, i.e. burning at the stake [Rybakov B.A., Paganism of the ancient Slavs].

The funeral pyre was called steal. Such a fire was usually arranged on the high bank of the river. The custom of sending a boat set on fire with the deceased in the rank of leader or prince was, apparently, adopted by the Russians from the Vikings. Starting from V BC. and up to the 9th century. AD the influence of the formed ritualism of the Vikings on the inhabitants of Russia (which the Vikings respectfully called Gardarika- "a country of cities", which the Vikings had until the 9th century. not observed) was large. In a word, cremation is quite suitable for a Slav. The Slavs, in our opinion, are closer to the Vikings (in every sense) than to the Greeks.

Let's go back to our time. At the official level, the Orthodox Church (and this, mind you, is just the Greek influence) has a negative attitude towards cremation. Here are the opinions taken from the "missionary" site of deacon A. Kuraev. In general, the name "missionary" in relation to a Slavic priest living in a Slavic country sounds strange. It is as if it is not an Orthodox deacon who writes this, but some unfortunate vicar, driven into a foreign land, into wild tribes.

“... Cremation is outside the Orthodox tradition. We believe that at the end of history there will be a resurrection of the dead in the image of the Resurrection of Christ the Savior, that is, not only in soul, but also in body. If we allow cremation, then, as it were, we symbolically renounce this faith. Of course, we are only talking about symbols here, for the human body buried in the earth also turns into dust, but God, by His power, from dust and corruption will restore the body of everyone. Cremation, that is, the conscious destruction of the body of the deceased, looks like a rejection of faith in the universal Resurrection. Of course, many who believe in a universal Resurrection still cremate the dead for practical reasons. In the event of your husband's death, you can bury him, but if you can convince him not to insist on cremation, then try to do it! [Patriarch Kirill, Metropolitan at the time of writing]

It turns out that the church denies God the possibility of the resurrection of the human body from the ashes, allowing, nevertheless, the resurrection from the dust. But after a hundred years have passed since the day of death, ashes and dust are actually one and the same ... It turns out to be pure demagoguery, which is very common, however, at the top of the Russian Orthodox Church.

“We have a negative attitude towards cremation. Of course, if relatives ask for the funeral of the deceased before cremation, the ministers of the church do not refuse them. But people who profess Orthodoxy must respect the dead and prevent the destruction of the body created by God.” [Archpriest Vsevolod Chaplin]

This is written by Archpriest Vsevolod Chaplin, a “specialist of the Russian Orthodox Church in public relations”, whose statements are always full of alogisms despite the outward thoughtfulness of the speaker.

In fact, ordinary priests of the Russian Orthodox Church are completely indifferent to the method of burial. Moreover, they calmly perform funeral services directly in the mourning hall of the crematorium. At least in Moscow.

The following quote is not a slander, but an eyewitness account:
“…It all looked like a strange sad assembly line. Approximately 15 minutes are allotted for each coffin, including placing on a pedestal, farewell and a funeral service performed by an Orthodox priest. The cost of the service is 1500 rubles. Immediately, from a huge box, those present were sold long wax candles for 50 rubles apiece. Everyone took candles, many did it simply because it was somehow inconvenient not to buy a candle in such a situation ... another, also rather big box… While everyone was leaving the mourning hall, the crematorium workers were preparing the next coffin… The priest worked hard, well, just like a worker on the Zilovsky conveyor…”

Here we come to the question share damage in the crematorium. Theoretically (we don’t want to think bad about all people at all), no one bothers to cut off the lit wick and make already used funeral candles “new”. What economic sense does it make to send hundreds of barely lit candles to be melted down every day? Who buys a candle in a shop, does he know exactly what length it should be with such a thickness? Well, it will not be 210 mm, but, let's say, 190 ... Who will pay attention to this?

Now think about what will happen if you put a used funeral candle from the crematorium to a child, for health ...

Of course, we are far from the paranoid idea of ​​promoting the dangers of any candles. But after all, boxes of barely lit candles from crematoria go somewhere? Maybe this is the answer to the question - why lately there have been so many people with damage ...
In addition, none of those present at the farewell to the deceased in the crematorium sees or knows what actually happens to the coffin when the pedestal goes down and the doors close. Well, here we will refrain from reasoning, so as not to turn the article into a complete occult thriller.

Let's just note one thing. Before burial in the ground, it is supposed to remove the ties from the arms and legs of the deceased. These strings are quite strong magical items that are used in attack and compulsion magic. In the case of cremation, before the coffin goes into the oven, are the ties removed? Burying (and burning) the deceased with ties on his arms and legs seems to be somehow not customary ... If the ties are nevertheless removed before cremation, are they placed in the coffin, as expected? This is unknown...

A separate remark about the ashes issued in the crematorium. No need to take the ashes home, assuming "next weekend" to take the urn to the columbarium! Firstly, strictly speaking, there is no guarantee that the urn contains exactly the ashes that are supposed to be there ... In any business that uses the "conveyor" (and the crematorium is just such a place), mistakes are not ruled out. In the case of the crematorium, no one will ever prove anything ... Theoretically, anyone's ashes can be in the urn. And you don’t have to drag it into the house ... Secondly, you never have to bring anything home from the cemetery. Is the crematorium an exception in this sense?

Damage directly to the cemetery

Here the opportunities for attack are even wider. Here is a list of actions that should be avoided in the cemetery at the time of burial:

1. Behave according to the moment. You can’t talk loudly, climb behind the fences of other people’s graves, smoke, use foul language, etc. Smoking in a cemetery, by the way, can lead to a severe necrotic binding. Not only the heavy live smoker likes tobacco smoke. A crowd of disembodied entities, who also loved to smoke during their lifetime, will certainly run into such smoke. A smoker in a cemetery thinks he only inhales smoke...

2. Sit on any objects - benches, fences, curbs (or parebriki, as they say in St. Petersburg). By the way, about St. Petersburg - the benches installed on the Field of Mars are surprising. A cemetery, especially one like the Field of Mars, cannot be a park with benches... You can't sit in a cemetery, and it's not a matter of decency. The one sitting in the cemetery grounds his first chakra Muladhara not at all where it should be done ...

3. You can not come to the burial place drunk. A drunk person is occultly defenseless.

4. Coming close to the grave is also not recommended. A person who has fallen into the grave (for any reason - intoxication, myopia, curiosity) is threatened with communion to the grave within the next year. Unless, of course, the Angel takes him away or the healer gets involved.

5. Before lowering the coffin into the grave, a farewell also takes place in the cemetery. After parting and before closing the lid, it is necessary to remove the ties (the so-called dead fetters) from the hands and feet of the deceased and put them in the coffin, at the feet. These strings are of particular interest to people involved in the so-called black magic.. Ties must not be stolen. This will not only bring much grief to the living against whom they will be used, but will also cause anxiety to the deceased.

6. After parting, the priest (if he is present at the burial) seals the deceased, pouring crosswise over the earth previously prepared (buried) in the temple. Sometimes, due to an oversight of the priest or person in charge of the funeral, a piece of land (usually with a plastic bag) may be left near the grave. This cannot be done, all the earth must be poured onto the grave, and the bag in which it was must be burned outside the cemetery fence. Such land (and abandoned packages) are used to divide damage.

7. The coffin is lowered into the grave on ropes or long towels. If there are gravediggers, cemetery workers, they have their own ropes that can be used many times. This is the problem of gravediggers. If used to lower the coffin specially bought for burial, ropes or towels - they are not pulled out from under the coffin lowered into the grave, they are thrown into the grave. These ropes or towels are also a desirable item for sorcerers..

case from practice

In one of the villages of the N-th region, a strange custom appeared. For many years, in the cemetery of this village, all the coffins were lowered into the grave on waffle towels, which were then pulled (!) From under the coffin. Allegedly, a woman organizer well-versed in rituals, right there, at a fresh grave, cut these towels with specially prepared scissors and ... distributed a piece to everyone present at the funeral. This "knowledgeable witch", apparently, brought to the grave more than one inhabitant of the village of the N-th region. And what she did with the ritual scissors, with which dozens of such towels were cut, no one knows.

Tellingly, this very middle-aged widow witch for many years had at her full disposal any man she liked, regardless of his age and marriage ... There is no doubt that this woman, who willingly undertook to wash the dead and lead the funeral , she also took tie-ties and icons from coffins, using all the arsenal at her disposal for the division of damage and love spells.

Imagine how dangerous an occult-prepared, purposeful and completely unscrupulous person can be, who has (!) Nominal ones: dead water, soap, fetters, pieces of coffin towels, death icons and ... special ritual scissors.

8. Another rather strange custom in some places is a piece of towel on which the coffin was lowered into the grave, hung on the grave cross. You don't have to do this. Such a piece of towel is used for spoilage and love spells by various idiots who imagine themselves to be necromancer magicians. These (usually mentally ill individuals) roaming the cemeteries in search of necromantic artifacts already have flowers and ribbons from wreaths, why give them a piece of a coffin towel in their hands?

9. Talk about the so-called the custom of pouring earth from the grave on those present at the burial, supposedly so that the dead are not afraid, probably there is no point. Now everyone knows that such an action is a matter of damage.

Damage at the wake

There are certain rules regarding funerals. In pre-Christian times, commemoration was also called - feast. The meaning of the rite of feast is to drive away the evil forces of Navi from the living. The rites of the feast included all stages of preparation for burial - washing, dressing, burial (in pre-Christian times - a ritual fire) and a memorial feast in honor of the deceased.

1. Returning to the house from the cemetery has always required special (occult) caution. Shoes, which could have left the earth from the cemetery, were left outside the threshold. After visiting the cemetery, it is also customary to wash your hands up to the elbow. In ancient times, they even washed in the bath and changed clothes. Coming from the cemetery, you should (at least) wash your face and hands.

2. At the commemoration they do not give sharp cutlery - neither forks nor knives. Many people ask why? The reason is occult, and the explanation is exclusively materialistic - the electric charge on the object flows into the region of the tip.

Imagine a sharpened rod fixed in a tripod. If a static electric charge is transferred to the rod, then the charged ions will instantly flow into the region of the tip. The electric potential of the tip will be significantly higher than the potential of the blunt end. The same thing happens with plasma, an example is an arc electric discharge. And the same thing happens with metaphysical energy fields.

Since at the commemoration these fields have certain, by no means creative, characteristics, the presence of sharp objects in the hands of those present will lead to the flow of a “metaphysical charge” to the point and ... to a possible breakdown of the biofield of the person present at whom the sharp object is directed. Agree, a simple and logical explanation. In a word, it is better not to use sharp objects at the commemoration.

In Russia, the fork (at first two-toothed) appeared among the nobility at the suggestion of Peter I, behind which the lackey wore a special "European" device, consisting of a knife, fork and spoon. In general, until the middle of the 19th century, ordinary Russian people used only an ordinary knife and spoon.
The rounded blade of the so-called table knife appeared in late XVIII almost simultaneously in all countries of Western Europe. From an occult point of view, the use of such a knife at a wake is not forbidden, since the lack of a sharp end makes a table knife no more “dangerous” than a spoon.

3. At the commemoration, something is often handed out "for a commemoration." Our opinion is that it should not be a household item. It is a common thing if cookies, sweets wrapped in a paper napkin are handed out for remembrance. Handing out cutlery items (spoons, plates, glasses, cups) we consider to be wrong. It is difficult for us to explain this position. Wrong - and that's it.

First, such symbolism seems rather strange from an occult point of view. Just think, what exactly does the commemorate, who received from the relatives of the deceased a spoon for commemoration, join? Unclear. Where do you put this spoon? Eating with this spoon seems to be wrong. Throwing away is also wrong. So such a spoon will be lying around somewhere in the country and used to extract seedlings from plastic cups ... But whether the seedlings will grow well is not a fact. It turns out that the relatives of the deceased will spend money in vain on buying dozens of spoons for subsequent distribution for commemoration.

4. At the wake, it is customary to pour a glass of vodka to the deceased, covering it with a piece of black (usually) bread. There is such a custom, but it is necessary to ensure that children who do not understand anything about such rituals do not pour out (or drink) this vodka and do not eat (throw away) this bread. The consequences of such actions will be catastrophic from the occult point of view.

If there are children in the house, it is necessary to explain to them directly that this glass and bread belong to the person being commemorated and should not be touched categorically. People often ask what to do with a glass, vodka and bread. It is customary to leave all this until the 40th day, removing it in a place inaccessible to children.- sideboard. By the 40th day, the vodka usually evaporates. The glass and bread should then be taken to the grave of the deceased, you can fill the glass again. The priests, by the way, are sharply negative about this pagan rite. Well, the priests have a negative attitude towards many pagan rites.

case from practice
At the reception is an elderly woman. Brought a photo of her daughter who is drinking too much. In the photo - a woman of about 55 years old who has practically lost her human appearance. During the conversation, it turns out that the woman in the photo is not even 25 ... She herself told her mother that when her uncle, who died of alcoholic cirrhosis of the liver, was buried, she "out of mischief" drank a glass poured the deceased, and poured water into it. Then she was 15 years old.

By the age of 20, the woman almost did not come out of drinking binges ... By the time of treatment, nothing could be done by healing methods, time was lost. The woman took upon herself “out of mischief” a drunken demon, who at one time became attached to her uncle. Trips to the monasteries did not give relief, the doctors also could not do anything, no coding helped ... Two years later, the woman threw herself out of the eighth floor window. She was 27 years old...

5. At the commemoration, one cannot start any conversations about the division of the property of the deceased. Not only is it indecent. This is dangerous from an occult point of view. Until the 40th day, all the property of the deceased belongs only to him. The division and attempts at posthumous looting will lead to occult consequences. Until the 40th day, it is also impossible to distribute the things of the deceased.

case from practice
At the reception, a young woman - a bad dream with nightmares, female sores, depression, a poltergeist in the house - squeaks, steps, sighs, etc. Crazed in the garage civil husband. They quarreled, the husband got drunk and went to spend the night in the garage in the winter. Everyone thought that he was offended and for educational (for his wife) purposes he lives with relatives ... The woman was very upset by what happened, blaming herself.

The woman's problem was solved, it's not about that. Three days after his death, his sister showed up from behind the Urals. The sister took not only the coffin with the body of her brother, she took everything in general - the cash accumulated in the family, jewelry donated by the brother to the common-law wife, modest household appliances bought by the brother (he shared with his sister the joy of all purchases), all worn (!) clothes and even disposable razors and deodorants left in the apartment ... The sister did not disdain inexpensive mobile phone, which for three days lay in the pocket of an already dead brother ... Will this sister be materially happy after such looting? Very doubtful, rather the opposite. And no normal healer would work with such a vulture-sister, they simply would not give permission.

6. About the treat at the wake, about the kutya. The huge number of rice kutya recipes is surprising. Nowadays, not a single Russian funeral table is complete without rice kutya with raisins. We are Russian people, what kind of rice can there be, what kind of raisins? Do you know how in ancient Russia called rice? Saracen (Basurman) millet. The adjectives "Saracenic" and "Basurman" in those days were - abusive.

In which region of Russia, please tell me, is rice grown? All these memorial and culinary preferences are imposed on us. Kutia as a funeral dish has been known since the 12th century, it was first mentioned in the Tale of Bygone Years. Then kutya was boiled wheat with honey and (in some areas) poppy seeds. And this dish was called then - not at all kutya, but “kolivo”. From the word "kolo" - circle, wheel.

Pancakes were also used as a memorial dish before the Christianization of Russia. The same symbolism and the same occult meaning - kolo. The question is, who and why imposed on the Slavs "basurman millet" with raisins as an obligatory memorial dish?

Russian kutya is made from the so-called "red wheat". This is winter durum wheat (the most expensive and high-quality) varieties. In Russia, it was called - "chilly", because it is sown before winter. It's time for Russian people to finish cooking the Asian rice-raisin dish and switch to the original Russian recipe - pancakes and kolivo. With honey and poppy. Few people know, by the way, that poppy in Russia was generally a special "seasoning", sacred and occult. The buns with poppy seeds familiar to us today were originally a ritual funeral treat. They were made round (kolo) and puffed (dough-poppy), in the form of a spiral with a clockwise direction, i.e. along the course of the sun.

We summarize. Real Slavic memorial dishes are: kolivo (boiled wheat with honey, poppy seeds, hazelnuts) and pancakes. Cranberry jam (lingonberries, blueberries, gooseberries) can be served with pancakes. At modern wakes, you can add salads and stewed cabbage (boiled potatoes) with finely chopped meat to the table. Everyone knows that men drink at funerals. Sometimes hard. Well, give them a normal Russian snack.

7. Wake after the 9th day must be performed on the 40th day (including the day of death), and before noon. If 40 days are counted starting from the day after death, this is wrong. It turns out that the commemoration in this case is performed when the soul has already gone to Iriy (Paradise), and it no longer cares about what is happening on Earth. The soul does not hear those who commemorate, and the whole action, accordingly, does not make any sense. At least for the remembered.

Something must have been missed by us. If there is a reason, including on the basis - the article will be supplemented.

Sukhanov Valery Yurievich and Kozlov Oleg Lvovich

Why did Jesus obol Charon?

As you know, the supporters of the authenticity of the Shroud of Turin, i.e. those who consider it to be the death veil of Jesus, often appeal to the so-called. coin theories, the essence of which is briefly outlined, in particular, on the UFO website: “Deserves to be mentioned such a well-known “discovery” as the discovery of an image of coins on the Shroud. Without going into criticism of these works, it should nevertheless be noted that the author of the hypothesis about the presence of coins in the eyes of the man depicted on the Shroud was Dr. Jackson, and he made this assumption to explain the enlarged shape of the eyes. Later, he himself abandoned this hypothesis, but ardent enthusiasts, with great desire and with the help of artificially magnifying photographs taken in mutually polarized rays, began to see (or make visible) that there are prints of coins on the Shroud, which covered the eyes of the Deceased. This is a very rare coin, Pilate's mite, minted only around 30 AD, on which the inscription "emperor Tiberius" (TIBEPIOY KAICAROC) is misspelled: CAICAROC. Coins with such an error were not known to numismatists until the publication of photographs of the Shroud of Turin. Only after that five similar coins were found in different collections. “Pilate's Lepta” dates the most ancient possible date of the burial - the 30s. according to R. X. It is impossible to assume that the falsifiers of the Middle Ages realized (and physically could) use rare coins of the 1st century BC to make a forgery. with the rarest mistakes.

And yet, what kind of isolated cases are we talking about? In the Negev desert, in the Nabatean cemetery of the city of Mamshita (aka Mampsis, aka Kurnub), coins of Trajan (c. 117 AD) were found in two graves, and they were found not in the eye sockets, but between the teeth of the deceased . In ancient times, among the pagans, it was believed that such a coin could be used to pay off Charon for transportation to Hades, and the Nabataeans adopted this tradition, as well as the Hellenistic culture in general, which manifested itself, for example, in the visual arts - in referring to the plots of Greek mythology and striving for three-dimensional plastic interpretation of form. By the way, the Nabateans repeatedly participated in the military expeditions of Rome - including the siege of Jerusalem by the Romans in 70, and in 106 the Nabatean kingdom was turned into the Roman province of Arabia by Emperor Trajan. So to identify the traditions of the Jews and the inhabitants of Mamshit in 117 would be a gross mistake.

More often refer to the finds in Jericho and Jerusalem. So, in the family tomb of Caiaphas, a coin of Agrippa I was found in the skull of a woman. Similar coins were found in two cases in skulls during excavations in Jericho. Researchers have no doubt that these coins were placed in the graves during the funeral itself, however, they suggest that these coins are the so-called. payment to Charon (Charon's obol), which was mentioned above, and therefore, the coins were not in front of the eyes, but in the mouth of the deceased. Apparently, this custom, adopted from the pagans, was still practiced in rare cases by the Jews - primarily by the Hellenized Sadducees. However, this pagan influence on the ritual of Jewish burial was so insignificant that at the moment archeology has only three of the above-mentioned facts of the discovery of skulls with coins inside - only three of the hundreds of discovered skulls.

The case when the coins were found directly on the eye sockets of the skull is generally single in Palestine. So, in 1970, Mordechai Gihon published an article in the journal קדמוניות, devoted to excavations in the En-Bokek oasis (עין בוקק) in the Dead Sea region. There, the remains of a man were found with two silver denarii of Hadrian (c. 133 AD) on the eye sockets of the skull. However, in this case, it is generally impossible to accurately determine whether the deceased was a Jew or a Gentile. In any case, Rachel Khahlili considers it "very doubtful" that the interred person was a Jew.

Thus, summing up, we can safely say that, contrary to the opinion of the so-called. Syndonologists, the custom of placing coins over the eyes of the deceased was by no means generally accepted among the Jews of the Second Temple period. Three cases known to archeology, when coins were found in Jewish graves in the skulls of the deceased, in all likelihood, speak only of an insignificant pagan influence on the Jewish funeral ritual, and again, these facts do not say anything about the customs of putting coins precisely on the eyes, and not in mouth or on the cheek, as practiced by the Hellenes. The opinion that this custom was universally recognized among the Jews was generated by the apologists for the authenticity of the Shroud of Turin, more precisely, by the supporters of coin theories, and cannot be substantiated by either literary or archaeological evidence.

In general, it is significant that the so-called. Syndonologists use the logically erroneous and sophistical method of a vicious circle in their argumentation. They identify the spots on the image of the Shroud of Turin with the imprints of coins and at the same time argue that the custom of putting coins on the eyes of the deceased existed among the Jews at the time of Jesus. Moreover, the last statement is “substantiated” primarily by the stains themselves on the Turin relic, because, as shown above, they simply cannot seriously appeal to other evidence.

Jumper E. J., Stevenson K., Jackson J. P. Images of Coins on a Burial Cloth?// The Numismatist, July 1978, p. 1350–1357.

See, for example: Wilson I. The Turin Shroud: The Burial Cloth of Jesus Christ? New York, 1978, p. 200.

Rahmani L.Y. The Shroud of Turin (Polemics and Irenics). // Biblical Archaeologist 43, 1980, p. 197.

Hachlili R., Killebrew A. Was the Coin-on-Eye Custom a Jewish Burial Practice in the Second Temple Period?// Biblical Archaeologist 46, 1983, p. 147–153.

Hachlili R. Jewish Funerary Customs, Practices and Rites in the second temple period. // Supplements to the Journal for the Study of Judaism 94. Leiden-Boston, 2005, p. 441.

Rahmani L.Y. A Note on Charon's Obol.// ‘Atiqot 22, 1993, p. 149–150.

Negev A. The Nabatean Necropolis of Mampsis (Kurnub).// Israel Exploration Journal 21, p. 110–129.

Greenhut Z. The ‘Caiaphas’ Tomb in North Talpiyot, Jerusalem. // ‘Atiqot 21, 1992, p. 70.

Hachlili R., Killebrew A. Jericho - The Jewish Cemetery of the Second Temple Period. // Israel Antiquity Reports 7. Jerusalem, 1999, p. 135.

Hachlili R., Killebrew A. Jewish Funerary Customs during the Second Temple Period in Light of Excavations at the Jericho Necropolis. // Palestine Exploration Quarterly 115, 1983, p. 127–128; Rahmani L.Y. A Note on Charon's Obol. // ‘Atiqot 22, 1993, p. 149–150.

Kadmoniyot, 1970, vol. 12, pp. 138 and 141, in Hebrew.

Hachlili R. Jewish Funerary Customs, Practices and Rites in the Second Temple Period. // Supplements to the Journal for the Study of Judaism 94. Leiden-Boston, 2005, p. 443.

Why do they put coins over the eyes of the dead: a question that makes many think. After all, this tradition has existed for more than one century, and even more than one millennium. Moreover, it has great meaning, and is used not only in Christianity, but also in many other religions that believe in the existence of the afterlife.

You can find out why people did such manipulations with the body of the deceased by looking deep into history. Only knowing the history of religion and being guided by ancient signs, one can understand why it is necessary to put coins on the eyes of the deceased.

Why in ancient times they put coins on the eyes of the dead from the point of view of myths

For the first time in history, the tradition of placing coins over the eyes of the deceased appeared in Ancient Greece. So, this tradition is perfectly described in ancient Greek myths and explains why the Greeks put coins on the eyes of the dead.

Based on the myths, the coins were placed over the eyes of the deceased so that he could pay the ferryman Charon, who melted him into the kingdom of the dead across the river Styx. As a rule, the coins had to be copper. Yet, the reason why copper coins were used is not explained in the myths.

Similar traditions existed among other peoples. True, they explained it in a completely different way, since in their faith the soul should not cross the river of death. The deceased needed the money for other needs in the next world. Moreover, among the Slavic peoples, it was customary not only to put coins on the eyes of the deceased, but also to throw them into the grave.

Scientific explanation of the tradition of placing coins on the eyes of the deceased

Despite the fact that the tradition of putting coins on the eyes of the deceased has existed since ancient times and was explained by many myths and signs, there is still a scientific explanation for this manipulation. So, scientists and doctors say that when a person dies, his orbicular muscle of the eye contracts. Accordingly, in most cases, the eyes of the deceased remain open.

You can close the eyes of the deceased only as long as the body of the deceased is still warm. Otherwise, in order for the eyes of the deceased to close, something needs to be put on them. And the ideal option, in this case, is a coin that resembles the shape of an eye.

It is also possible to explain scientifically why it was customary to put copper coins on the eyes of the deceased. This was done because at that time copper coin was the heaviest and, accordingly, she did not allow her eyes to open.

They buried the deceased along with coins so that the eyes could not open in the coffin. After all, based on signs, this can lead to misfortunes. Moreover, taking something from the deceased is considered bad luck. Yes, and doctors do not advise doing this, since cadaveric fluid remains on them, which can lead to serious diseases.

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