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Riding Windhorses: A Journey into the Heart of Mongolian Shamanism
The first book written about Mongolian and Siberian shamanism by a shaman trained in that tradition.
• A thorough introduction to Mongolian and Siberian shamanic beliefs and practices, which, until the collapse of the Soviet Union, were banned from being practiced.
• Includes rituals for healing and divination techniques.
In traditional Mongolian-Buryat culture, shamans play an important role maintaining the tegsh, the "balance" of the community. They counsel a path of moderation in one's actions and reverence for the natural world, which they view as mother to humanity. Mongolians believe that if natural resources are taken without thanking the spirits for what they have given, those resources will not be replaced. Unlike many other cultures whose shamanic traditions were undermined by modern civilization, shamans in the remote areas of southern Siberia and Mongolia are still the guardians of the environment, the community, and the natural order.
Riding Windhorses is the first book written on Mongolian and Siberian shamanism by a shaman trained in that tradition. A thorough introduction to Mongolian/Siberian shamanic beliefs and practices, it includes working knowledge of the basic rituals and various healing and divination techniques. Many of the rituals and beliefs described here have never been published and are the direct teachings of the author's own shaman mentors.
• A thorough introduction to Mongolian and Siberian shamanic beliefs and practices, which, until the collapse of the Soviet Union, were banned from being practiced.
• Includes rituals for healing and divination techniques.
In traditional Mongolian-Buryat culture, shamans play an important role maintaining the tegsh, the "balance" of the community. They counsel a path of moderation in one's actions and reverence for the natural world, which they view as mother to humanity. Mongolians believe that if natural resources are taken without thanking the spirits for what they have given, those resources will not be replaced. Unlike many other cultures whose shamanic traditions were undermined by modern civilization, shamans in the remote areas of southern Siberia and Mongolia are still the guardians of the environment, the community, and the natural order.
Riding Windhorses is the first book written on Mongolian and Siberian shamanism by a shaman trained in that tradition. A thorough introduction to Mongolian/Siberian shamanic beliefs and practices, it includes working knowledge of the basic rituals and various healing and divination techniques. Many of the rituals and beliefs described here have never been published and are the direct teachings of the author's own shaman mentors.
224 pages, Paperback
First published March 1, 2000
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Displaying 1 - 13 of 13 reviews
December 2, 2025
Short: If you are interested in shamanism, and specifically Tengriism, and how to perform it, this book might be for you. Written without major issues and with some social commentary as well.
Long: I think this book was not for me. To explain, I think Tengriism is an interesting faith system and one that (at least very broadly) can appeal to a lot of people. It was also historically important for some of the most important nations in Europe and Asia, namely the Mongols and the descendant nations of the Mongols after the Empire.
However, this book feels more like a guide of how to perform rituals and do the shamanism yourself than what I was looking for. Most of the chapters end with a guide on what items you need to do a ritual and how to do it; I was more interested for the general overview of Tengrism and it's history rather than a DIY book. There are parts of the chapters that give nice historical insights and parts of the book do give nice information about Tengrism that I did not know, but for the most part I think this book was not really what I was looking for.
As a book, it is not a bad book per se. Some parts do read a little strangely, and there are times where there will be 2 sentences that convey some idea, and the following 2 sentences seem like the same thing but reworded slightly, which is perhaps a drafting issue.
Long: I think this book was not for me. To explain, I think Tengriism is an interesting faith system and one that (at least very broadly) can appeal to a lot of people. It was also historically important for some of the most important nations in Europe and Asia, namely the Mongols and the descendant nations of the Mongols after the Empire.
However, this book feels more like a guide of how to perform rituals and do the shamanism yourself than what I was looking for. Most of the chapters end with a guide on what items you need to do a ritual and how to do it; I was more interested for the general overview of Tengrism and it's history rather than a DIY book. There are parts of the chapters that give nice historical insights and parts of the book do give nice information about Tengrism that I did not know, but for the most part I think this book was not really what I was looking for.
As a book, it is not a bad book per se. Some parts do read a little strangely, and there are times where there will be 2 sentences that convey some idea, and the following 2 sentences seem like the same thing but reworded slightly, which is perhaps a drafting issue.
March 12, 2013
I have never read a book quite like this before, a book on shamanism written by one trained in shamanistic techniques. Though the book had a somewhat scholarly (though not dry) feel to it, the author believed in the beliefs and traditions she wrote about, something you don’t often see in such accounts.
The book was a good introduction to the concept of shamans, at least in the Mongolian/Siberian tradition, of what they do, how they train, the spiritual beings they deal with, the cosmology and origin stories that they believe, and how they view mankind’s role within nature. I would have liked a bit more historical and cultural context within Mongolian and Siberian societies (as well as with other cultures that they came into contact), but this book was not a history text; it had a real practical feel to it. Actual rituals and spells were included, including how to perform them, what one needs to do them, and even what to expect. I wasn’t myself interested in performing any rituals, and for those who might find that off putting, one need not read the rituals to get the other information presented in this book. However, they did make for interesting reading; my favorite was how to make wooden shagai, shagai being sheep anklebones, uses for both games and fortune telling among the Mongols.
It was interesting to compare what I had read before of shamans or thought of them from other contexts, both non-fiction and fiction. A number of things lined up with what I expected, such as a deep reverence for nature, honoring animals that are killed for food, the assignment of deep mythological and cosmological significance to some species of animals (including some surprising ones, such as a particular species of duck), the belief in nature spirits in many things including trees, rocks, and animals, and the belief in both beneficial and dangerous spirits that the shaman had to interact with for the good of both the shaman and his or her people.
There were some surprises of course (I would have been disappointed had there not been). The idea of three worlds – ours as well as a lower and an upper world – was interesting. Though someone coming from a Christian background would see an upper world as being good and a lower world as being bad, that doesn’t seem to be the case in a Siberian/Mongolian shamanistic tradition. They are parallel worlds, worlds with their own inhabitants, and worlds that with some difficulty a shaman could travel to. Though the lower world is darker (with a dimmer moon and sun) and the upper world is brighter, they are not necessarily dominated by either good or evil.
Similarly, there are black shamans and white shamans but the use of white or black – the author cautioned – has nothing to do with good or evil but rather whether or not the shaman in question uses lower world spirits and travels through the lower world (a black shaman) or the upper world (and thus a white shaman). It did not seem however that all shamans fit into one category or another. Indeed, there were many types of shamans, with some specializing in say healing while others dealing with other areas of interest.
An even harder to understand concept was the idea that people have not one but three souls, consisting of the suld soul (which remains in nature after death) and two souls that reincarnate, the ami body soul and the suns soul (a diagram was included).
The book was conveniently divided up by topic, which chapters on fortunate telling, healing and protection, and the spirit world. I found the chapter on healing quite interesting. Readily acknowledging the role of medicine and the importance in treating physical symptoms, the author wrote about the spiritual cause of some illnesses, which can be chotgor (hostile ancestor spirits), burhan (nature spirits), evil shamans, or kulikan (infinitely small worms, which the author suggests may be bacteria). In fact, the list of spirits – good, bad, indifferent – filled up the glossary at the back of the book. Would have loved to have seen some illustrations of some of these strange creatures.
Woven throughout the text, at least in some chapters, was a thread about how relevant shamanism, particularly with its deep affinity and understand of nature, is to our world today in terms of pollution and coming to terms with the natural world.
Despite some of the complex ideas the book was an easy read. There were end notes, a bibliography, a suggestion section for further reading, and a helpful glossary. As a resource for those interested in shamans in Mongolia I would think this would be an excellent starting point.
The book was a good introduction to the concept of shamans, at least in the Mongolian/Siberian tradition, of what they do, how they train, the spiritual beings they deal with, the cosmology and origin stories that they believe, and how they view mankind’s role within nature. I would have liked a bit more historical and cultural context within Mongolian and Siberian societies (as well as with other cultures that they came into contact), but this book was not a history text; it had a real practical feel to it. Actual rituals and spells were included, including how to perform them, what one needs to do them, and even what to expect. I wasn’t myself interested in performing any rituals, and for those who might find that off putting, one need not read the rituals to get the other information presented in this book. However, they did make for interesting reading; my favorite was how to make wooden shagai, shagai being sheep anklebones, uses for both games and fortune telling among the Mongols.
It was interesting to compare what I had read before of shamans or thought of them from other contexts, both non-fiction and fiction. A number of things lined up with what I expected, such as a deep reverence for nature, honoring animals that are killed for food, the assignment of deep mythological and cosmological significance to some species of animals (including some surprising ones, such as a particular species of duck), the belief in nature spirits in many things including trees, rocks, and animals, and the belief in both beneficial and dangerous spirits that the shaman had to interact with for the good of both the shaman and his or her people.
There were some surprises of course (I would have been disappointed had there not been). The idea of three worlds – ours as well as a lower and an upper world – was interesting. Though someone coming from a Christian background would see an upper world as being good and a lower world as being bad, that doesn’t seem to be the case in a Siberian/Mongolian shamanistic tradition. They are parallel worlds, worlds with their own inhabitants, and worlds that with some difficulty a shaman could travel to. Though the lower world is darker (with a dimmer moon and sun) and the upper world is brighter, they are not necessarily dominated by either good or evil.
Similarly, there are black shamans and white shamans but the use of white or black – the author cautioned – has nothing to do with good or evil but rather whether or not the shaman in question uses lower world spirits and travels through the lower world (a black shaman) or the upper world (and thus a white shaman). It did not seem however that all shamans fit into one category or another. Indeed, there were many types of shamans, with some specializing in say healing while others dealing with other areas of interest.
An even harder to understand concept was the idea that people have not one but three souls, consisting of the suld soul (which remains in nature after death) and two souls that reincarnate, the ami body soul and the suns soul (a diagram was included).
The book was conveniently divided up by topic, which chapters on fortunate telling, healing and protection, and the spirit world. I found the chapter on healing quite interesting. Readily acknowledging the role of medicine and the importance in treating physical symptoms, the author wrote about the spiritual cause of some illnesses, which can be chotgor (hostile ancestor spirits), burhan (nature spirits), evil shamans, or kulikan (infinitely small worms, which the author suggests may be bacteria). In fact, the list of spirits – good, bad, indifferent – filled up the glossary at the back of the book. Would have loved to have seen some illustrations of some of these strange creatures.
Woven throughout the text, at least in some chapters, was a thread about how relevant shamanism, particularly with its deep affinity and understand of nature, is to our world today in terms of pollution and coming to terms with the natural world.
Despite some of the complex ideas the book was an easy read. There were end notes, a bibliography, a suggestion section for further reading, and a helpful glossary. As a resource for those interested in shamans in Mongolia I would think this would be an excellent starting point.
May 11, 2019
Fascinating book about the ancient traditions of shamans in Mongolia and Siberia; the author provides practical rituals and meditations at the end of each chapter the reader can try out or simply learn from. This book gave me an even greater appreciation for Mongolians’ deep connection to nature and reverence for this fragile earth.
December 9, 2020
I was searching for a book on Mongolian mythology for a long while, until I somehow came upon this, and it immediately stuck out to me, like a bright star in a void. I knew I had to read it, and my feeling was not mistaken. Initially reading this for research, I was astounded at how many of these ideas I had already thought about. Although I am aware this is myth-and my feeling generally agrees-the fact that some of these ideas seem so universal to my own way of thinking give them a genuine aspect. They were greatly beneficial and helped me to uncover a hint of a mystery about the meaning of it all.
The book has a couple of misspellings, although the aesthetic and font seem very fitting. I was most interested in the section about the four directions, the lower world and the upper world, the wind horse, the idea of three souls and of course the World Tree. These were most beneficial to my research. Mongolian mythology is incredibly understated and I am glad that the author Sarangerel is delving further into it while the rest of the world rehashes the same European bullshit over and over. Although, I am not aware of the background of the author, and some of what they claimed here and the language used seemed sketchy to me, not 100% that's what the Mongolians really believe. But I must say that it is clearly well researched and took a lot of time to write.
Although the book was heavily focused around shamans-it's in the title after all-I was not drawn to them and instead drawn more to aspects of the core mythology. The shaman stuff rung fake to me; notably, all of these complex rituals. I didn't see the point in including more than one of those rituals and I certainly do not plan to attempt them.
I will never seek help from a shaman. No one person has spiritual power above another; and it is not merely up to the shamans to seek balance in the world, it is up to all of us. The author Sarangerel would like you to believe in a small niche of magic Jedi people with three eyes that have special powers, but in reality everyone in the world shares in these powers, nobody is above anybody else-that is the beauty of it. Each person is born with equal spirit, equal soul, or hiimori (wind horse).
So, in regards to the rituals and the shamanistic aspects of this novel: it's nonsense. I don't believe in taking spiritual guidance from another human being or relying on rituals to gain favour from the universe or something. I would sooner trust a squirrel or a fish with my fate.
Here are the notes I took mostly from the first half of the book which grabbed my attention:
The Mongolian worldview looks from north to south. Therefore, south is the front direction, and north is the behind. East and west are called left and right. The western side of the world is male in essence, and home to the benevolent sky spirits called tenger. The eastern side is female, and its spirits are less favourable. In addition, each direction is associated with a certain colour and a certain element: the south is red and fire, the west is white and earth, the north is black and water, and the east is blue and air.
The ger is the traditional dwelling of the mongols, resembling a circular tent, but it also serves as a metaphor for their mythology. The ger is not only the centre of the universe but also a microcosm within it. The vault of the heavens is reflected in the arched shape of the interior of the ger roof. The north side is the most honoured spot in the ger where sacred objects are placed. The sitting place next to the north is where elders, chiefs, shamans and other respected guests sit. The right is for men, and the left is females, while the south side is the least honoured and reserved for young people.
Movement within the ger is most always supposed to be “sunwise”, or clockwise. A counterclockwise path is called the direction of the moon. The centre of the ger is the most sacred place, the place with the fire. As the ger is the centre of the world, the fire is the centre of the universe represented by the ger itself. The smoke that ascends upwards represents the World Tree that shamans ascend to the upper world. By the way, the World Tree is said to be a willow.
There is also the belief of three worlds stacked upon the other, like the layers of a cake. The earth is the middle world. Inhabitants of upper and lower worlds are invisible to the middle world, but leave subtle signs. The inhabitants of the lower world have only one soul, while human beings have three (suld, ami, and suns). The ami soul which causes breathing and body warmth is lacking so the lower world dwellers are cold and have dark blood. The lower world is darker than ours and the sun and the moon are half orbs. One route to the lower world is by way of the World River.
The upper world is brighter than Earth, and some say has seven suns. Travel to the upper world, of course, requires the ability to fly. Men can change themselves into birds or ride upon a flying deer or horse. Dreams can also access the upper world, they are referred to as solongo which means rainbow.
At the centre of one’s cosmic soul called suns shines a bright white star, while the body soul ami is a red point of light. Personal psychic power is called hiimori or wind horse. You must not use this ability to upset the balance of the universe.
The weather is seen as a direct manifestation of Tenger’s disposition. Lightning is a sign of displeasure or a site of high spiritual power. Objects struck by lightning, or meteors, are called tengeriin us (heaven’s hair) or tengeriin sum (heaven’s arrow) and they contain a spirit called udha which is a concentrated package of heaven’s power. The bezoar stone called zadai is used in rainmaking magic.
The Milky Way is a route of travel for souls flying through the sky in the form of birds.
Animals are called amitan as they have the ami soul as humans do. They too have psychic abilities.
The loon is believed to communicate with the souls in the water of the rivers, which the souls use to travel between worlds.
Fire is a reenactment of the original union between heaven and earth. The sun and the moon are the eyes of Tenger, and their essences are fire and water.
Some animals are believed to extend their lives through a special breathing technique; if it stays out only at night and gazes at the moon while breathing in a special way, it can become nearly immortal. After a thousand years it will turn black and be able to appear in human form at will. After ten thousand years it will turn white and become very wise.
Han garid is the Mongolian thunderbird, the king of the birds, a giant capable of flying into space.
Abarga mogoi are giant snakes that shaped the rivers in early times.
Gants mod is a tree that stands alone.
The tree is a symbol of death and reincarnation, for the roots are a mirror of the crown, and the roots reach back in time, as the crown reaches ever upward in the future into the eternal blue sky.
The book has a couple of misspellings, although the aesthetic and font seem very fitting. I was most interested in the section about the four directions, the lower world and the upper world, the wind horse, the idea of three souls and of course the World Tree. These were most beneficial to my research. Mongolian mythology is incredibly understated and I am glad that the author Sarangerel is delving further into it while the rest of the world rehashes the same European bullshit over and over. Although, I am not aware of the background of the author, and some of what they claimed here and the language used seemed sketchy to me, not 100% that's what the Mongolians really believe. But I must say that it is clearly well researched and took a lot of time to write.
Although the book was heavily focused around shamans-it's in the title after all-I was not drawn to them and instead drawn more to aspects of the core mythology. The shaman stuff rung fake to me; notably, all of these complex rituals. I didn't see the point in including more than one of those rituals and I certainly do not plan to attempt them.
I will never seek help from a shaman. No one person has spiritual power above another; and it is not merely up to the shamans to seek balance in the world, it is up to all of us. The author Sarangerel would like you to believe in a small niche of magic Jedi people with three eyes that have special powers, but in reality everyone in the world shares in these powers, nobody is above anybody else-that is the beauty of it. Each person is born with equal spirit, equal soul, or hiimori (wind horse).
So, in regards to the rituals and the shamanistic aspects of this novel: it's nonsense. I don't believe in taking spiritual guidance from another human being or relying on rituals to gain favour from the universe or something. I would sooner trust a squirrel or a fish with my fate.
Here are the notes I took mostly from the first half of the book which grabbed my attention:
The Mongolian worldview looks from north to south. Therefore, south is the front direction, and north is the behind. East and west are called left and right. The western side of the world is male in essence, and home to the benevolent sky spirits called tenger. The eastern side is female, and its spirits are less favourable. In addition, each direction is associated with a certain colour and a certain element: the south is red and fire, the west is white and earth, the north is black and water, and the east is blue and air.
The ger is the traditional dwelling of the mongols, resembling a circular tent, but it also serves as a metaphor for their mythology. The ger is not only the centre of the universe but also a microcosm within it. The vault of the heavens is reflected in the arched shape of the interior of the ger roof. The north side is the most honoured spot in the ger where sacred objects are placed. The sitting place next to the north is where elders, chiefs, shamans and other respected guests sit. The right is for men, and the left is females, while the south side is the least honoured and reserved for young people.
Movement within the ger is most always supposed to be “sunwise”, or clockwise. A counterclockwise path is called the direction of the moon. The centre of the ger is the most sacred place, the place with the fire. As the ger is the centre of the world, the fire is the centre of the universe represented by the ger itself. The smoke that ascends upwards represents the World Tree that shamans ascend to the upper world. By the way, the World Tree is said to be a willow.
There is also the belief of three worlds stacked upon the other, like the layers of a cake. The earth is the middle world. Inhabitants of upper and lower worlds are invisible to the middle world, but leave subtle signs. The inhabitants of the lower world have only one soul, while human beings have three (suld, ami, and suns). The ami soul which causes breathing and body warmth is lacking so the lower world dwellers are cold and have dark blood. The lower world is darker than ours and the sun and the moon are half orbs. One route to the lower world is by way of the World River.
The upper world is brighter than Earth, and some say has seven suns. Travel to the upper world, of course, requires the ability to fly. Men can change themselves into birds or ride upon a flying deer or horse. Dreams can also access the upper world, they are referred to as solongo which means rainbow.
At the centre of one’s cosmic soul called suns shines a bright white star, while the body soul ami is a red point of light. Personal psychic power is called hiimori or wind horse. You must not use this ability to upset the balance of the universe.
The weather is seen as a direct manifestation of Tenger’s disposition. Lightning is a sign of displeasure or a site of high spiritual power. Objects struck by lightning, or meteors, are called tengeriin us (heaven’s hair) or tengeriin sum (heaven’s arrow) and they contain a spirit called udha which is a concentrated package of heaven’s power. The bezoar stone called zadai is used in rainmaking magic.
The Milky Way is a route of travel for souls flying through the sky in the form of birds.
Animals are called amitan as they have the ami soul as humans do. They too have psychic abilities.
The loon is believed to communicate with the souls in the water of the rivers, which the souls use to travel between worlds.
Fire is a reenactment of the original union between heaven and earth. The sun and the moon are the eyes of Tenger, and their essences are fire and water.
Some animals are believed to extend their lives through a special breathing technique; if it stays out only at night and gazes at the moon while breathing in a special way, it can become nearly immortal. After a thousand years it will turn black and be able to appear in human form at will. After ten thousand years it will turn white and become very wise.
Han garid is the Mongolian thunderbird, the king of the birds, a giant capable of flying into space.
Abarga mogoi are giant snakes that shaped the rivers in early times.
Gants mod is a tree that stands alone.
The tree is a symbol of death and reincarnation, for the roots are a mirror of the crown, and the roots reach back in time, as the crown reaches ever upward in the future into the eternal blue sky.
December 14, 2013
I'm always a bit skeptical when somebody writes a book about their experiences leaving the industrialized world. This book was a nice deviation from the usual genre. My impression is that the author, Sarangerel,is sincere about her calling. She says her ancestral connection dates to 1917, Tunken region of southern Siberia, through her maternal line. They were political refugees who fled the country during the Russian revolution, and the author chose to return to her family traditions. She resides in Ulaanbatar, Mongolia, and Ulan - Ude, Siberia. Sarangerel, at the time of publication, was periodically returning to the US and offering workshops to those interested in learning more about this practice. She presents the tradition in a matter of fact manner, without romantic stage dressing or new age rhetoric. This isn't scholarly, nor an anthropological case study.
Riding Windhorses consists of straightforward writing with definitions of terms and explanatory text when describing anything that would be unfamiliar to westerners. The text flows nicely and is presented in an interesting way.
For people interested in shamanism as its practiced in the 21st century by traditional cultures, this is a good book to begin with. The author provides some historic background, describes the basic animist world view practiced by her people, and ritual framework.
While I don't practice shamanism or the rituals described therein, I've great respect for the tenets, and am inspired by the communal aspects, interaction and interconnections with all that is, respect for other creatures, and earth upon which we live.
Riding Windhorses consists of straightforward writing with definitions of terms and explanatory text when describing anything that would be unfamiliar to westerners. The text flows nicely and is presented in an interesting way.
For people interested in shamanism as its practiced in the 21st century by traditional cultures, this is a good book to begin with. The author provides some historic background, describes the basic animist world view practiced by her people, and ritual framework.
While I don't practice shamanism or the rituals described therein, I've great respect for the tenets, and am inspired by the communal aspects, interaction and interconnections with all that is, respect for other creatures, and earth upon which we live.
November 22, 2019
Excellent book and great resource for shamanism (or magic) of the area. It includes three Mongolian fortune telling techniques and a lot of information on the spirits of the land. It also provides an interesting insight into the Slavic religions which overlap with many of the beliefs.
November 16, 2024
Riding Windhorses: A Journey into the Heart of Mongolian Shamanism, Sarangerel describes several key healing rituals that are integral to Mongolian shamanic practices. These rituals reflect the deep connection between spirituality, community, and the natural world in Mongolian culture.
One of the primary rituals is the Healing Ceremony (Böö), which is performed by a shaman to address various ailments, both physical and spiritual. This ceremony typically begins with the invocation of spirits, where the shaman calls upon ancestral and nature spirits for guidance and assistance in healing. The shaman then engages in rhythmic drumming and chanting to enter a trance state, allowing for a deeper connection with the spirit world. Sacred objects such as stones, herbs, and animal bones may be used during the ritual to facilitate healing.
Another significant practice is Soul Retrieval (Süld), aimed at restoring lost soul fragments due to trauma or emotional distress. The process involves the shaman entering a trance to journey into the spirit world in search of these lost parts. During this journey, the shaman interacts with spirits who guide them to locate and bring back the soul fragments. Upon returning, rituals are performed to help integrate these fragments back into the individual, often involving songs or blessings that support this reintegration.
Purification Rituals are also essential in Mongolian shamanism, designed to cleanse individuals of negative energies or influences. Smoke cleansing is commonly practiced, where smoke from burning herbs or animal offerings is used for purification purposes. Water rituals may also be performed, involving blessed water used for washing away impurities, symbolizing renewal and healing. These purification rituals often include community involvement, reinforcing social bonds and collective healing.
Divination rituals play a crucial role in identifying underlying health issues. In these practices, shamans may use tools such as bones or stones to interpret signs from the spirit world regarding a person's health. The insights gained through divination inform the healing approach, tailoring it to meet the specific needs of the individual.
Ritual offerings are an essential part of many healing ceremonies, serving as a way to honor spirits and seek their favor. Common offerings include traditional foods or beverages presented to spirits during rituals as acts of gratitude or requests for assistance. In some cases, animal sacrifices may be performed as part of significant healing ceremonies, believed to appease powerful spirits.
Sarangerel's Riding Windhorses provides a rich tapestry of Mongolian shamanic healing practices that highlight the interconnectedness of spirituality, community, and nature. These rituals not only serve therapeutic purposes but also reinforce cultural identity and social cohesion within Mongolian society. Through her detailed descriptions and personal experiences, Sarangerel effectively conveys the profound significance of these healing traditions in contemporary contexts.
One of the primary rituals is the Healing Ceremony (Böö), which is performed by a shaman to address various ailments, both physical and spiritual. This ceremony typically begins with the invocation of spirits, where the shaman calls upon ancestral and nature spirits for guidance and assistance in healing. The shaman then engages in rhythmic drumming and chanting to enter a trance state, allowing for a deeper connection with the spirit world. Sacred objects such as stones, herbs, and animal bones may be used during the ritual to facilitate healing.
Another significant practice is Soul Retrieval (Süld), aimed at restoring lost soul fragments due to trauma or emotional distress. The process involves the shaman entering a trance to journey into the spirit world in search of these lost parts. During this journey, the shaman interacts with spirits who guide them to locate and bring back the soul fragments. Upon returning, rituals are performed to help integrate these fragments back into the individual, often involving songs or blessings that support this reintegration.
Purification Rituals are also essential in Mongolian shamanism, designed to cleanse individuals of negative energies or influences. Smoke cleansing is commonly practiced, where smoke from burning herbs or animal offerings is used for purification purposes. Water rituals may also be performed, involving blessed water used for washing away impurities, symbolizing renewal and healing. These purification rituals often include community involvement, reinforcing social bonds and collective healing.
Divination rituals play a crucial role in identifying underlying health issues. In these practices, shamans may use tools such as bones or stones to interpret signs from the spirit world regarding a person's health. The insights gained through divination inform the healing approach, tailoring it to meet the specific needs of the individual.
Ritual offerings are an essential part of many healing ceremonies, serving as a way to honor spirits and seek their favor. Common offerings include traditional foods or beverages presented to spirits during rituals as acts of gratitude or requests for assistance. In some cases, animal sacrifices may be performed as part of significant healing ceremonies, believed to appease powerful spirits.
Sarangerel's Riding Windhorses provides a rich tapestry of Mongolian shamanic healing practices that highlight the interconnectedness of spirituality, community, and nature. These rituals not only serve therapeutic purposes but also reinforce cultural identity and social cohesion within Mongolian society. Through her detailed descriptions and personal experiences, Sarangerel effectively conveys the profound significance of these healing traditions in contemporary contexts.
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October 17, 2023Interesting peak into Mongol & Siberian shamanism.
April 9, 2025
Full of surprises!
August 8, 2024
I was searching for an English text that would explain the key tenets of tengriism and this did not dissappoint. It also covers some of the human application in great detail e.g. prayers and rituals. I glossed over these since I'm intrigued by the spiritual aspects of the relegion (if one can call it that) rather than the organized/unionized practical aspects.
August 24, 2011
I have studied, practiced and taught shamanism, based on the Andean teachings, for many years. Riding Windhorses was one of my first forays into Mongolian shamanism. This book resonated strongly for me- as my first and strongest connection is to horses. I really *enjoyed* reading this book, even though it is as much a reference book, as it is a "story." One of the strongest points I make when working with students: is that you cannot readily take teachings and techniques out of their cultural context. Something potent and inherent, is lost. Riding Windhorses keeps those two aspects together, by bringing cultural information, history and cosmology together within the book. Therefore understanding why some things are done, with the underlying belief systems that uphold those teachings, comes easier and more powerfully.
December 31, 2013
A wonderful companion to Saragerel's other book, Chosen by the Spirits: Following Your Shamanic Calling, though less rich in detailed practices. Some of the highlights of this one are the chart and explanation of the three souls, an extensive list with photos and explanatory descriptions of the many tools of a Mongolian shaman, and a wonderful section on the names and meanings of various stars, planets and other heavenly bodies. An informative and inspiring introduction and history of shamanism in the Mongolian/Siberian traditions.
January 5, 2012
Good introduction to Mongolian shamanic beliefs, written by an American of Altaic descent.
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