Like many of the indigenous peoples of Siberia, the Yaakuts practiced shamanism, who originally
lived around the Olkhon and the region of Lake Baikal.
But during the 13th century they migrated to the basins of the Middle Lena, the Aldan
and Vilyuy rivers under the pressure of the rising Mongols, where they mixed with other
Northern indigenous peoples of Russia, such as the Evens and Evenks.
By the 1820’s, almost all the Yaakuts had been forcefully converted to the Abrahamic
faith of the Russian Orthodox church, although they rebelled against this onslaught in order
to retain their ancestral-self-identity.
By 1972, the population began to recover.
The Yaakuts presently form a large plurality of the total population within the vast Sakha
Republic.
The Sakha Republic is one of the ten autonomous Turkic Republics within the Russian Federation.
The Yaakuts still practice their ancestral legacy of shamanism.
The Yaakut shamans know of Succubae who are considered to be spirit wives.
The Succubae are usually seen to be the spirits of deceased women.
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Although, some of the Succubae are constructed as thought-forms, of similarity to the Tibetan
sorcery technique of the Tulpa.
A shaman derives much of his shamanic abilities from the spiritual realm.
In the spiritual realm, there are entities who aid the shaman.
These entities are collectively called Abaasi.
Other spellings and pronunciations of the term Abassi are: Abaaht, Abasy, Abaasy or
Abassy.
When the Abassi sexually interact with a shaman within his lucid dreams, he knows he will
soon be called upon to heal a patient.
The Abassi maidens are seen to reside in an otherworldly domain called the realm of the
spirits of ecstasy.
However, there are darker accounts of the Abassi, which are very likely entwined with
cultural sexual taboos.
The Abassi are alleged to be the spirits of long-time deceased women who dwell near graves,
or in deserted places, or to otherwise travel around as predatory Witches invading the dreams
of the living.
The shamanic perspective of heaven and the underworld alludes to shifts of consciousness,
which the Abassi enable a shaman to experience.
Heaven refers to a shift of consciousness above the cerebrum or head, where the shaman
will sense he is flying up into, and through, a vaginal star barrelled tunnel into another
planetary sphere.
As for the underworld, it refers to a shift of consciousness to the (cerebellum) or back
of the head, where the shaman experiences falling backwards into a great void before
attaining ingress into the ancestral spirit world.
The Yaakuts generally have two types of shamans, the black shamans, who interact with the Abassi,
are called, Abassy-oïuna, while the white shamans, whose practitioners are called Aïy-oïuna,
do not engage themselves with Abassi.
The ‘black shaman’ among the Yaakut bares no comparison whatsoever to the Western counterpart
of an Abrahamic Satan worshiping black magician, since shamanism is not a dogmatic religion,
it is simply a system of techniques, which enable consciousness expansion.
The black shaman helps people no less than the white shaman does, an occupies a higher
position among the Yaakuts than the white shamans.
The difference between the black shamans and the white shamans is more to do with their
roles in society.
The black shamans tend to be very much like neuro-scientists, who specifically deal with
the inner realms via their microcosmic dream interactions with the Abassi demons.
Whereas the white shamans are the priests, whose priestly role involves conducting traditional
ceremonies, which requires a sense of macrocosmic purity.
Because the white shamans conduct ritual gatherings and ceremonies for the tribe, it is seen to
be unseemly for a black shaman to do so, due to his rather chaotic sexual interactions
with the Abassi demons.
The Abassi are seen to be sexually perverse ghost girls who are said to have teeth of
iron, and like vampires they thrive upon the taste of blood.
But it isn’t red blood we are talking about here, its (wet dream) white blood, semen.
Hence the normal folk greatly fear the sexually perverse Abassi, whereas black shamans cohabit
with them.
The black shaman communicates with the Abassi, and as spirits of the ‘mirroring’ dream,
they will reflect back, what the horned shaman has to face about himself or other missions.
There are descriptions of the Abassi travelling around in predatory packs of seven, which
alludes to the seven planetary spheres of the (endocrine system) or seven Chakras, as
described in many a medieval grimoire.
The Abassi are sometimes described as being ‘one-eyed one-armed, one-legged’ monstrous
warrior Witches mounted on ‘two-headed, eight-legged, two-tailed dragons as steeds',
likened to a time-machine.
They otherwise manifest as dragon like creatures with a large tail of similarity to the Hindus.
The Abassi makes a black shaman experience the (hypnagogic) trance which is termed as
the little death.
It is via the dream that a shaman can access the future and the past.
The Abassi enables the shaman to travel over the dream web interconnecting all things,
throughout space and time.
The Abassi are more akin to the Hindu version of the Succubae, called Dakinis who also have
reptilian motifs associated with them.
In the Olonkho, which is a heroic epic tale of the Yaakuts, and one of the oldest epic
arts of the Turkic peoples, the Abassi are ugly and horrible man-eating beings, which
alludes to the Abassi initiating a shamanic illness in prospective shamans and normal
folks, and causing mass destruction.
The chief shaman or leader of the Abassi is Alyp Khara Aat Mogoidoon, who is described
as being a (past, present and future) three-headed, six-armed and six-legged giant with a blacksmith
body made of iron.
Alyp Khara Aat Mogoidoon can be seen to look lke a raging Tibetan Buddha, seated, enthroned
amidst a hexagram, which as a symbol, represents sexual union.
The hexagram (also called sexagram), is utilised to conjure up the warrior maiden Abassi, whose
elemental weapons have been forged by Alyp Khara Aat Mogoidoon.
In Yaakut shamanism, there is something termed a liquid (fire) or light.
The liquid (fire) light is intuitively experienced by the Yaakut shaman as being the menstrual
blood of the Abassi, which is considered to be poisonous.
The reason why the liquid (fire) light is considered to be poisonous is because it induces
shamanic (hypnagogic) trance, which is seen to be the little death.
The demons Abassi serve Arson-Doulai, the ruler of the dead, who also swallows people’s
souls and gives the living (eternal-recurrence) diseases.
This is the reason why the black shaman, though feared, is sought out by those who are in
distress.
The black shaman is considered to be a powerful healer, which enables his high standing in
Yaakut society.
The predatory Abassi are said to be appeased by ejaculatory blood sacrifices.
In the Southern Siberian Altaic language of the Altay, you will find the name of Odqan,
which is the name of the shamanic deity of the Norse, from whence the name Odin was derived.
The black shaman and Norse god Odin had his Abassi too, who are called Valkyries.
The Saxon’s knew them as Waelkyries.