Post-Soviet Russia demonstrated a flourishing of various rites in shape of “folk traditions” mostly constructed quite recently. As a rule, this development was initiated from the grass roots in response to a disappearance of censorship and a collapse of a strict bureaucratic control. In the new environment the Russian Orthodox Church turned to self-presentation as well. A mosaic of various religious practices emerged at the crossroads of all these divergent streams which were overloaded with mass energy. I am planning to discuss several cases: firstly, highly diversified Neo-pagan activity (an arrangement of ritual sites and an invention of rituals, a search for magical stones and a building-up of spiritual altars, an establishment of the Neo-pagan museums, handicrafts and commercial practices, an exploitation of the archaeological sites, a development of esoteric narratives); secondly, new urban magic rites (touching of the well-known round sculptures, a pilgrimage to the graveyard and the requests at the walls and columns of the sepulchers); thirdly, an erection of round statues to famous priests by the Russian Orthodox Church. All these cases will be discussed with respect to the discourse of historical and spiritual heritage as well as respective practices.