Korean Shamanism , also known as S h inism (Hangul ??, Hanja ??; S h or S h inkyo , "religious spirit/deity"), or S h > (Hangul: ??; Hanja: ??, "spirit/deity"), is a collective term for Korean ethnic religions originating in prehistoric times, and consists of god worship (?/sup> at ) and ancestors ( josang ). When referring specifically to shamanic practice (Hangul: ??, Hanja: ??; musog or musok ), the term Muism (Hangul: ?? , Hanja: ??; Mugyo or Mukyo , "religion from mu [shamans]") are used.
The common word for "dukun" in Korean is mu (Hangul:?, Hanja :?). In contemporary terminology, they are called "warehouse" (????) if women or baksu if male, although other terms are used locally. The Korean word is a synonym of the Chinese word wu , which defines the male and female shamans. The role of the
The Korean shaman center is the belief in the highest God and the highest minds, Haneullim or Hwanin , which means "the source of im i>] of all beings [ haneul , hwan ] "and from all deities of the universe, The you are described as descended from the" Heavenly King " son of the "Holy Mother", with the coronation inherited through the lineage of women. Another myth links the shaman with Dangun, the son of Heavenly King and the founder of the Korean nation.
The Muisme is related to the Chinese Wuism, the Japanese Shinto, and the shamanistic traditions of Siberia, Mongolia, and Manchuria. According to some experts, the ancestral deity of Korea Dangun is associated with the highest North Asian Tengri ("Heaven"), which is the power realized by the shaman and the prince. A hereditary shaman, typical of South Korea, is called stangled or tangol (??), or spangled , a word deemed to be related to Siberia < i> Tengri . Mudang is similar to Japan miko and Ryukyuan yuta . Korean shamanism has influenced several new Korean religions, such as Cheondoism and Jeungsanism, and some Christian churches in Korea use practices that are rooted in shamanism.
Video Korean shamanism
Terminology
Name of religion
In addition to "S h inism" and "Muism", other terms used to define Korean shamanism include Gos h indo (???,? The "way of the ancestor gods"), used in the context of the new Daejongism religious movement, and Pungwoldo (???, "the path of brilliance"), used by Confucian scholar Chi Chon Chiwon between the 9th century and the 10th. The Shaman Association in modern South Korea uses the term S h indo or Mus h indo (??? "shamanism way spirit ") to determine their congregation or membership, and musogines (" shamanists ") to define shamans.
Dukun's name
Korean word? you related to the Chinese? wu , which defines the shamans of both sexes. Korean shamanic terminology, however, is at least partially in Siberian. Already in the notes of the Yi dynasty, mare has general use. Mudang itself is explained in relation to Chinese characters, as originally referred to "hall" ,? pliers , a shaman. A different etymology, however, describes the
Manga is mostly used, but not exclusively, for female shamans. Male shamans are called by various names, including there's a mare (literally "men's warehouse") in the Seoul area, or middleman's baksu , also abbreviate baksu ("doctor", "healer"), in Pyongyang area. According to some experts, baksu is the original ancient quack of male shamans, and locations like mudang or baksu mudang are the recent currency because of the prevalence of female shamans in recent centuries. Baksu may be Korean adaptation of terms borrowed from Siberian languages, such as baksi , balsi or bahsih .
The Siberian theories of Korean shamanic terminology make more sense than the theories that explain such terminology from Chinese, given that Chinese culture influenced Korea only at a relatively new stage in Korean history. Perhaps, when Koreans adopted Chinese characters, they filtered out their previously verbal religious culture through a Chinese culture filter.
Maps Korean shamanism
The type and role of shaman
Get off and start mu
Korean shamans can be classified into two categories:? sess? mu or tangol (??), people who are shamans and have the right to perform rituals by family lineage; and? kangshinmu , people who become shamans through the initiation ceremony. The hereditary shaman is historically concentrated in the southern part of the Korean peninsula, while the initiated shaman is found throughout the peninsula but is typical for the northern part, the adjacent area of ​​China inhabited by Korea, and the central area along the Han River.
Your work is based on a holistic model, which considers, not only the whole person, but the individual's interaction with his environment, thus both the inner world and the outside world. The soul is considered the source of the breath of life, and every physical illness is thought to be closely related to mental illness. Mind disease has its cause in soul loss, intrusion or possession by evil spirits. The intestine , a rite practiced by a Korean dukun, has undergone a number of changes since the Silla and Goryeo periods. Even during the Joseon dynasty, which established Korean Confucianism as a state religion, shamanic rituals persisted. In the past, such rituals included agricultural rites, such as prayers for abundant harvest. With the shift from agriculture in modern Korea, agricultural rituals have largely disappeared and modern shamans focus more on the spiritual problems of urban life.
"Self-loss" and "divine winds "experience
The man who became a dukun is believed to be "chosen" by the gods through a spiritual experience known as shinbyeong ("divine disease"), an ecstasy form, which includes the possession of the god and "self-loss". This state is said to manifest in symptoms of physical illness and psychosis. Believers affirm that physical and mental symptoms are not subject to medical care, but are healed only when the possessions receive fellowship full of spirits.
The disease is characterized by loss of appetite, insomnia, visual hallucinations and hearing. The enters then experience naerim-gut , a ritual that works well to cure the disease and to formally establish the person as a shaman.
The Korean shaman also experienced shinmyeong ("holy wind"), which was a division of the god, in which the shaman speaks prophetically. Shinmyeong is also experienced by the whole community during intestinal held by a shaman, and is a moment of energy that reduces social, physical and mental pressures.
The myth of the origin of shamans
In all myths that figuratively explain the role of shamans, it is implied that they are media, intermediaries, higher forms. They are not institutionalized ordained, but receive ordination from Heaven itself. The Supreme God, "King of Heaven" - Haneullim or Hwanin - has a key role in all myths about shamans.
Generally, these myths explain that the shaman, who in recent Korean history is regarded as the lowest-class society (cheonmin), has a forgotten divine or prince character, often coming from a bloodline that can be traced back to the early founders of civilization. The further features of these myths are symbols of divine presence, such as sacred mountains and sacred trees, and a tragic or painful experience.
Bears are the animals that are often present in these myths, with their parallels in Siberian mythology. In such Siberian traditions, in the Chinese tradition of the Yellow Emperor and other divine ancestors, and in Korean shamanism as well, the bears are symbols of the Big Dipper (ie Ursa Major), which is the symbol of the supreme God. In Korean shamanism the seven stars of the Big Dipper, and the related divine influence, are considered fundamental for childbearing.
Sungmo - Holy Mother
In a collection of myths, the origin of the shaman is associated with the mother goddess associated with the mountain and is shown as the spiritual mother or daughter of the "Heavenly King". He has a different name according to the different areas and associated mountains: Sungmo ("Holy Mother"), Daemo ("The Great Mother"), Jamo ("Benevolent Mother"), Sinmo ("Divine Mother"), Nogo ("Olden Maiden"), and others. In another myth he was a mortal princess who later turned into a goddess.
These myths usually tell of a man, Pobu Hwasang, who meets the "Holy Mother [of the Heavenly King]" at the top of the mountain. The Holy Mother then became a man and married the man who met her, giving birth to eight girls, the first
The myth of the princess is the most popular, and it differs from region to region. In one version, the princess is Ahwang Kongju from the Yao kingdom, located on the Asian mainland. The princess has a strong relationship with divinity, giving her people prosperity. His father sent a princess among the people, who began to worship him for his healing powers. mare was first established as his successor. The princess is worshiped with a seasonal offering at Chungcheong. The yellow and red clothing worn by the mudang is considered the cloak of Ahwang Kongju.
In the north of the Korean peninsula the princess is known as Chil Kongju ("The Seventh Princess"), the seventh among princess's daughters. Myth says that he was rejected by his father, who sealed him in a stone coffin and threw it in the pool, but he was rescued by the Dragon King sent by the Heavenly King, and ascended to the west sky into a healing goddess of water. The goddess names in other local traditions Pali Kongju and Kongsim . In the tradition of Jeju Island, where there are more men baksu than women mudang , myth tells a prince as the ancestors of all the dukun.
Dangun - King Sandalwood
Dangun is traditionally regarded as the son of Hwanin , "Heavenly King", and the founder of the Korean nation. This myth is considered older than the mother's myth. A myth similar to Dangun is found in the Ainu and Siberian cultures.
The myth starts with the prince Hwanung ("Heavenly Prince"), son of Hwanin . The prince asked his father to give him rule over Korea. Hwanin was accepted, and Hwanung was sent to Earth with three Heavenly Seals and accompanied by three thousand followers. The prince arrives under the holy sandalwood tree ( Sintansu ???, ???) on the holy mountain, where he founded his holy city.
At the time of his reign, Ungnyeo or Ungnye (??, ??) - who is a bear and a tiger lives in a cave near the holy city, pray earnestly that desire they to be part of the human race may be fulfilled. Ungnyeo patiently endured fatigue and hunger, and after twenty-one days he turned into a beautiful woman, while the tiger ran away for not being able to tolerate the effort. The woman Ungnyeo is very excited, and visiting the sandalwood city she prays that she can be the mother of a child.
Ungnye's desire was fulfilled, so he became queen and gave birth to a prince named the kingdom Dangun , "King of Sandeep". Dangun ruled as the first human king of Korea, giving his kingdom the name Joseon, "Land of the Morning Calm".
Dangun was the first shaman, intermediary between mankind and Haneullim , to whom he worshiped and prayed in the name of his people. The importance of worship of ancestors and deities is in the sense of fellowship with the supreme Lord,
Theology
Haneullim
Haneullim or Haneulnim ("Celestial King"), also spelled Hananim or Hanunim , Hwanin i> or Hanin , also called Sangje ("Supreme God") or Sangjenim ("Supreme Deity King"), also known only > Haneul ("Heaven") or Cheon ("Heaven", in Sino-Korean), or Cheonsin ("God of Heaven") , is the supreme deity of Korean shamanism. Haneullim is etymologically described as meaning "the ancestor of all creatures [haneul, hwan]", showing the absolute, supreme mind.
This belief is unquestionable to the shamans, and they see their work coming from him. According to scholars, this supreme belief in God is the heart of all religions in Korea, deeply rooted in the minds of Koreans.
The threefold divine concept
Korean theology has a trie idea of ​​God expressed in Dangun's myth, the third ad fully incarnated from Hwanin . With Dangun as Sansin ("God of the Mountain"), the divine trinity of Korean religions represents the three stages of Haneullim 's manifestation. hwan "indicates" all that exists "or" Heaven ", and" im "," at "causes. Hwanung , the second hypostasis of Hwanin , is the middle god of nature, between Heaven and Earth.
Dangun, "Raja Cendana", is the god of the Earth. In the role of Sansin , he represents the axis of the world in which all objects rotate and are connected to Heaven. In the place where Heaven is incarnate, the "sacred mountain" of civilization is erected, and sandalwood becomes the "sacred tree". The symbols of mountains and cosmic trees are common to all shamanic experiences, as highlighted by Mircea Eliade in his studies.
In the Korean tradition, the three-fold divine concept is also described in the term: God-the-Father, the creator of the universe ( Hwanin ); God-Sang-Guru, natural order ( Hwanung ); and the God-king, the highest god incarnated by the king of man ( Dangun ), who reigns his kingdom in accordance with the law of nature, providing welfare to his people.
Practice
The bowel
The gut or kut (which literally means "good" as in Germanic) is a rite performed by Korean dukun, which involves offering sacrifices to gods and ancestors. They are characterized by rhythmic movements, songs, oracles and prayers. These rites are intended to create prosperity, promoting commitment between spirit and humanity. The main categories of rites are naerim-gut , dodang-gut and ssitgim-gut .
Through singing and dancing, the shaman begs the gods to intervene in human luck. Shamans wear highly colored costumes and usually speak in ecstasy. During the ceremony, the shaman changes his costume several times. The ritual consists of various phases, called gori .
The intestinal is intended as a crossroads where three participants meet: The gods, believers, and mediated shamans among them. The alliance between spirit and man is believed to occur through a cup of pure wine, called bokjan or "blessed cup". There are different types of intestines , which vary from region to region. The procedure and style of these rites depend heavily on the purpose of the ceremony, and on the character and abilities of the dukun perform. Nevertheless, the rites generally show a three-dimensional structure - for example, dance and song repeated three times. Triple repetition has an important symbolic meaning in Korean shamanism, regarded as the best way to accomplish an action. Its meaning is based on the theological conception of God's three divinity - Hwanin , Hwanung , Dangun -, three stages of manifestation of Haneullim .
Purification
Purity of both body and mind is a necessary state to take part in rituals. Purification is considered necessary for the nutritious fellowship between the living person and the ancestral form. Before the intestine was performed, the altar was always purified by fire and water, as part of the first gori of the ritual itself. White color, widely used in rituals, is considered a symbol of holiness. Body purification is done by burning white paper.
History
Korean shamanism goes back to prehistoric times, pre-dating the introduction of Buddhism and Confucianism, and the influence of Taoism, in Korea. This is similar to the Chinese Wuism. Vestiges from a temple dedicated entirely to Haneullim . as well as other gods, have been found on the summit and slopes of many mountains on the peninsula.
Although many Koreans converted to Buddhism when introduced to the peninsula in the 4th century, and adopted as a state religion in Silla and Goryeo, it remained a small religion compared to Korean shamanism.
Since the 15th century, in the Joseon state, things have changed with the adoption of Neo-Confucianism as a state religion. Non-Confucian religions were suppressed and Korean shamanism began to be regarded as a backward relic of the past. In the late nineteenth and twentieth centuries, a series of situations, namely the influence of Christian missionaries and societal disturbances caused by modernization, contributed to the further weakening of Korean shamanism, which ultimately paved the way for significant growth of Christianity.
In the 1890s, when the Joseon dynasty collapsed, Protestant missionaries gained significant influence through the press, leading the demonization of traditional Korean religions and even violent suppression campaigns against the local heresy. Protestant demonization will have long-term influence on all subsequent movements that promote the complete abolition of Korean shamanism.
During the Japanese rule over Korea, Japan tried to incorporate Korean shamanism into, or replace it with, Shinto State. For a brief period in the 1940s, however, after Japan's defeat, Korean shamanism was identified as a pure Korean national essence.
The Korean shamanic situation deteriorated after the Korean division and the formation of the northern Socialist government and the southern pro-Christian government. The South Korean anti-superstition policy of the 1970s and 80s prohibited traditional religion and removed all ancestral temples. These policies are very difficult under Park Chung-hee's rule. In North Korea, all the shamans and their families were targeted as members of a "hostile class" and considered to have a bad songbun , "blood-tainted".
In the last few decades, Korean shamanism has experienced a resurgence in South Korea, while in North Korea, according to demographic analyzes, about 16% of the population practices some form of traditional ethnic or shamanism.
Branch
From the beginning of the nineteenth century, a number of revitalization or innovation movements from traditional Korean shamanism emerged. They are characterized by an organized structure, a codified doctrine, and often scriptures. They can be grouped into three big families :? family of Daejongism or Dangunism ,? movements originating from Donghak (including Cheondoism and Suunism), and? the Jeungsanisme family (including Jeungsando, Daesun Jinrihoe, now extinct Bocheonism, and many other sects).
Shrine
Historically, Korean shamanism and traditional religion have depended on the ancestral temple system,
Source of the article : Wikipedia
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