Many will answer this question in the negative, because if this were possible, we would already live in a climatic paradise and collect unprecedented harvests. At first glance, everything is logical, but in reality there is still no definite answer to this question.
What to do when the Indian monsoon season, on which the entire harvest depends, never starts to come? Hindu brahmanas come to the rescue, who begin to make rain using ancient Vedic rituals.
Take, for example, such a simpler but equally vital problem as weather forecasting. As you know, modern meteorological services cannot accurately predict the weather for a month, and even more so for a year.
And all because all the variety of factors that determine the weather on the ground is in a state of mobile equilibrium and it is often impossible to determine how and where this equilibrium will move. This situation can be compared to a sharply sharpened pencil set on the point. Can you point out which way it will fall? Of course no. The same often happens with weather forecasts.
However, again based on common sense, this balance is easy to direct where necessary by pushing the pencil. It's the same with the weather. So, for example, if we speak of a sky with clouds, then there is a very real opportunity to group them into clouds and direct them in the right direction using magic. However, if there is bad weather in the yard, caused by a prolonged cyclone, then "making" dry and clear weather is very, very problematic.
* * *
It is easiest to manage the weather precisely at critical moments, when there is neither clear sky nor tiresome rains. In practical occultism, this is carried out either by an individual person with access to the transcendent reality, or by an organized group of ordinary people who are not psychics. In these cases, the techniques of associative magic are most often used. So, for example, in order to cause rain, water is sprayed all around, and in order to stop the annoying rain - fires are lit or scattered around with hot ash and coal.
However, this alone is not enough, and the whole ceremony, as a rule, is accompanied by ritual chants, prayers, mantras, dances and various manipulations of a sacred nature - in the form of an appeal to a deity or to various spirits. In other words, a person or a community not only mechanically reproduces the order of sacred action, but also lives by it, deeply feels it and believes in the power of the rite.
Promotional video:
Historical experience shows that from time immemorial, this kind of technique has been possessed by tribes at the lowest stage of development in various parts of our planet - in Australia and Oceania, in Africa and in South America. European culture, with its disdainful and arrogant attitude to everything magical, has largely lost this ability, and only a few of the living psychics own it.
Arkady Vyatkin
Abnormal news # 13 (589) 2012
The ritual of making rain with a plow in the Mogilev village
Making rain for the Baikal Old Believers
In the summer calendar of the Old Believers of Transbaikalia, an important ritual link is the ritual of making rain. Consisting of several structural stages, the rite can be performed at different time intervals, depending on unfavorable weather conditions
The ritual actions of asking for heavenly moisture are carried out both in a complex manner, so they can be reproduced in parts throughout the entire hot period. The materials of expeditionary studies of the 90s allow us to agree with the statement of G. V. Lyubimova "about the desire to give occasional rituals of making rain a regular preventive-calendar character by fixing them for certain dates of the national calendar" (3, p. 58). The ritual is partially performed at the Pre-Melting, when the older generation goes to pray to the cross with icons (which happens not only on a Christian holiday, but also spontaneously during a severe drought): “Today we had the Pre-Melting, we went to pray to the cross” (West from Ivaylovskaya S. S., born in 1941, Desyatnikovo village, Tarbagatai district, 2000).
Semeiskie's crosses, like cemeteries, are located on heights (prayers / priesthoods on mountains or hills - a tradition dating back to the time of veneration of pagan gods, in particular, Perun, who “disposes” of heavenly moisture).
On Ivan Travnik, the ritual of making rain is performed as a complex, and in the methods there is age regulation: the older generation visits the cemetery, where they water the graves and / or prays (this process does not have a strict temporal fixation: “And they poured on Kupala before, if Then the grandmothers went to the cemetery and watered them "(west of MP Leonova, born in 1934, Nikolskoye village, Mukhorshibirsky district, 2000)); youth - drenched, bathed; children - splashing / doused and singing calls. On Midsummer's Day, the polyfunctionality of the water element is manifested in the variety of rituals in which water is involved. Its protective properties are used when, before the time of the reign of evil spirits, the courtyard and outbuildings are sprinkled with consecrated water. And the rite of bathing / dousing is sometimes used not only in the context of imitative magic,but also as one of the forms of purification "after the revelry of witchcraft."
The ritual invocation of heavenly moisture and bathing takes place before Ilyin's day. The fact that open reservoirs in the period from Ivan Kupala to Ilya of the day are most adapted for swimming (according to the previous strict norms, you can only swim during this time period: "Before Ivan, they did not swim and it was strictly - from Ivan to Ilya, a bathing place" (zap from Varfolomeeva A. M., born in 1928, village Nikolskoe, Mukhorshibirsky district, 2000)) is associated with mythopoetic ideas about the water element and the temporal segment. The reason why you can't swim after Ilya is in one of the options recorded in the village. Nikolsky, Mukhorshibirsky district, sounds like this: “I know that my grandmother always said: 'Ilya came and you can't swim, the deer has already wetted its horns.'” (West from MP Leonova, born in 1934).
The ban includes the image of a deer, which is found among the Semeiski in the ritual game noted by F. F. Bolnev in the winter calendar. The parallels in the most important solar cycles are not accidental, since the deer is a creature related to the sun. The solar symbolism of this animal, according to A. Golan, is associated with a myth dating back to times older than the Bronze Age that “the sun moves across the sky on the horns of a wonderful deer, which is chased by a creature of the underworld, which by the end of the day overtakes a deer, why is the sunset and the night comes”(1, p. 39). The antlers of a deer dipped into the water symbolize the end of summer solar activity, therefore, bathing is also limited (apparently, the origins of some prohibitions go back to the time of worshiping the sun as a totem).
The sacredness of the temporal segment (calendar holidays are usually timed to coincide with important agricultural periods, which in turn is based on solar or lunar rhythms), facilitates communication with ancestors, on which the sending of rain may depend. At the highest level of communication, with which a “direct” appeal to otherworldly forces is possible, there are the closest “mediators” between the world of the dead and the earthly - old people who play a special role in the process of communication with the dead in the Old Believer tradition throughout the entire calendar cycle (for example, people of advanced age it is customary to serve on parental days with baked goods and / or money).
During a drought, the actional side of the ritual is watering graves, walking up a mountain, etc. the verbal component - prayers for rain, an appeal to ancestors and to Christian saints for help (lamentations, sayings) are performed by people of the older generation. The pagan world outlook (the request of the ancestors for the bestowal) is the reality of today's life of the Old Believers of Transbaikalia.
In the dry summer of 2000, the Semeiskys of Tarbagataisky, Mukhorshibirsky and other districts of Buryatia asked for life-giving moisture for their fields and vegetable gardens. In some cases, they also asked the newly departed (no calendar time required): “She died - she walked, but when she was buried, she was not:“Fenya, well, take care, send us a dog, not for us, for the sake of babies “” (West of A. M. Kravtsova, born in 1929, village Nikolskoye, Mukhorshibirsky district, 2000).
The deceased, who passed into the category of ancestors immediately after death, is able to influence earthly life and the processes occurring in it. In the structure of small genres, in particular in sayings, the image (in particular, the image of the deceased), to which the addressee refers, is the basis of the narrative system; in the further construction, the formulas of ritual folklore are used. The most common in the ritual of making rain are small folklore forms, where every word that has conspiracy potencies is significant. The folklore word is a special category that “ensures the storage and actualization of cultural memory” (5, p. 64), included in the ritual field, it “acquires a kind of reality, as if it materializes - the narrator runs the risk of causing the character and events described in the work (or deliberately it does)”(5, p. 66).
The word is endowed with the properties of fideistic communication, the opposite of interpersonal communication (a kind of conversation with the other world). Calling up the heavenly moisture, the mediator uses a verbal text capable of activating the forces of heaven and earth, therefore, affecting the deep layers of human consciousness that preserve archaic symbolism. Small folklore forms combine sign systems with Christian and pagan semantic levels.
In the petition to the Prophet Elijah, a religious symbol of world order, there is an archaic image of the Mother of the raw earth ("help mother the raw earth" (3, p. 58)). The desire to appease her by sending moisture arises from the idea of the earth as the personified foremother of all living things, providing food for her children. In the modern views of the Old Believers of Transbaikalia, as people directly connected with this element, depending on its fertility, the land is still among the most important values.
ON THE. Mironova-Shapovalova (based on materials from the 90s of the 20th century)