А lock of cut hair retains its connection with a person.
Rigden: Let’s say that initially this knowledge was given to people precisely in a positive way.
Let’s take hair, for instance. Hair keeps information about a person and the connection with his physical and energy structures. In ancient times, people knew about such a connection of hair with the energy structure, which modern science does not yet understand. Now you can find only echoes of this. For example, the ancient Slavs, just like other nations though, believed that flowing hair gives magical power to a woman or that a small lock of man’s (warrior’s) shoulder-length hair taken exactly from the crown of his head has magical power, too. All this is the echo of former knowledge about the energy structure of the human being and possibilities of its proper use in life in order to help in the spiritual journey.
Even a lock of cut hair retains its connection with a person. Earlier, when someone from a commune was sent on a long journey for a certain purpose, this person left a lock of his hair to the commune. While he was on a mission, the commune would sit down in a circle from time to time, placing this hair in the centre, and do what we would call today a meditation, prayer. In other words, people from the commune, while in an altered state of consciousness (in meditation), would give additional spiritual powers to this person through the lock of hair in order to support him on his mission.
By the way, earlier, when a commune intended to provide spiritual support to a certain person, locks of his hair had been preliminarily cut in three places for this purpose, and these places sort of symbolised a triangle above his head: on his temples (closer to the point above his ears) and on the back of his head. And then the commune, so to speak, meditated over that cut hair. This was used to help him block the negative state (relating to the person’s past) and suppress surges of his Animal nature. Hair was never cut from the forehead because the front part of a person and the space before him were seen as a connection with the spiritual direction, with the way forward.
In fact, a very real influence, albeit weak and short-term, is exerted over a person through his hair. However, such influence can only reinforce what already dominates in such a Personality. In other words, through the hair of a good person, by influencing with the deepest inner feelings, another good person can transfer positive energy and strengthen positive powers inside him for a certain period of time. But of course, the main work on oneself still depends on the Personality.
Interestingly, in ancient times, the knowledge of such additional power was used in magic rituals solely to provide spiritual assistance to a person, whereas now this knowledge is either distorted or used in a negative way. Somehow people have forgotten that this knowledge was given to them for the purpose of helping each other.
Anastasia: In some modern religions, there are rites of cutting hair. For instance: taking monastic vows in Christianity, shaving off hair among the Muslims who make a pilgrimage to Mecca, shaving heads in Buddhist monastic communities or shaving the front part of the head among the Chinese, the Manchurians, or the Ainu as a sacrifice to God. What are these rituals based on?
Rigden: All of them are already purely symbolic actions which in religions are interpreted as the final parting of a person with all of his past and his decision to serve the given religion, which is regarded as “a sacrifice to God”. In reality, if externally a person cuts or shaves his hair but does not change internally in quality, all this will still remain pure symbolism. I repeat: it is not attributes, clothes, or any outer distinctive appearances that are important, but the internal component of man. For example, the cruciform cutting of hair or shaving the crown of the head or the forehead – this is already a distorted transfer of knowledge, an interpretation by people themselves, a purely symbolic external demonstration by a person of his connection with God, of his procession along the spiritual path, and his affiliation with this or that religion.
From the book “AllatRa” by A. Novykh