한국 샤머니즘의 복잡한 유산

한국의 무속인들은 고대의 전통과 현대의 심리학적 관점을 혼합하여 인간의 불안을 독특하게 해결합니다.

### 한국 샤머니즘의 진화와 현대적 관련성
* 🔮 한국의 샤머니즘은 예언과 치유를 위해 초자연적 존재와 교류하는 원시 종교 체계에 뿌리를 둔 **한국 문화유산의 독특한 측면**을 대표합니다.
* 📜 역사학자 김영아 교수가 강조한 것처럼 샤머니즘 신앙은 서구에서는 박해를 받았지만, 한국에서는 **중앙아시아의 텡그리 신앙과 역사적 연관이 있는 샤머니즘 신앙**이 지속되어 왔습니다.
* 👑 불교가 들어오기 전, 무속은 **고려와 조선 시대에도 중요한 의식에 무당이 참여**하는 등 한국에서 국가 종교로 여겨졌습니다.
* 📉 그러나 대한제국과 일제 식민 통치 기간 동안 무속 신앙을 **미신으로 규정하고 탄압**하면서 무속 신앙의 영향력은 감소했습니다.
* 🔄 1980년대 샤머니즘의 부활은 전통 문화를 되살리려는 정책과 맞물렸지만, 현대 사회는 **과학 기술의 발전**으로 인해 샤머니즘에 대한 믿음이 감소하고 있습니다.
* 🧘 오늘날 무당은 크게 두 가지로 분류됩니다: **신의 영감을 받는 선무**와 그렇지 않은 **강신무**로, 각 유형마다 역할과 문화적 중요성이 다릅니다.
* 💔 현대 정신의학에서는 샤머니즘적 경험을 정신 건강 문제로 간주할 수 있지만, **샤먼의 치료 행위는 정신과적 치료와 유사**하여 샤먼의 사회적 역할에 대한 의문이 제기되고 있습니다.
* 📚 궁극적으로 샤머니즘에 참여하는 것은 **개인의 신념과 삶의 불확실성에 직면한 지속적인 위안을 추구하는 개인의 선택**으로 남아 있습니다.

Today, I will tell you a story you may not know about Korean shamans. Do you trust shamanism? Personally, I tend not to believe in it. The existence of shamans can be seen as a unique aspect of Korea, but in another way, they are part of a shamanistic tradition that has existed in various forms around the world. Shamanism is a primitive religious system where a mediator directly contacts and interacts with supernatural beings, performing tasks such as prophecy and healing. In our context, this can be likened to folk beliefs. In the East, there are still several countries where shamanistic practices remain, but in the West, they have faced persecution and have nearly disappeared. Although they have mostly vanished, shamanism did exist in the West in the past. One of the shamanistic beliefs that continues to this day and is globally recognized is the Tengri belief from Central Asia. The Tengri belief is associated with Sungkyunkwan University.

Historian Professor Kim Young-ah has pointed out that the Korean Dangun has an etymological connection to Tangri, and that Korea's traditional beliefs are a branch of Tangri worship, which has become a hot topic in the academic world. Tangri worship will be discussed in detail later, but for now, let's start talking about Korea's traditional shamanistic faith and shamans. Shamans represent a form of shamanism that has survived into the 21st century and is quite rare globally. The act of summoning a shaman often appears in popular media. However, the exact origins of shamans are somewhat ambiguous. Shamans themselves have different narratives. According to legends passed down among shamans, there are stories of the Seongmo Cheonwang from Jirisan Mountain, and the tale of the princess Wangnyeo, who is said to have originated from ancient China. There are also legends of Princess Bari, who is considered the ancestor of all shamans. In the case of Princess Bari, all shamans regard her as their ancestor.

In the local context, there is a deity who is revered as a god overseeing the underworld and is seen as a heroic figure connecting the human world with the realm of the gods. Historians may take a skeptical stance, but this is the claim made by shamans. What is clear is that before the advent of Buddhism, shamanistic beliefs held the status of a national religion. Even after Buddhism was introduced, shamanistic practices and beliefs did not disappear from the Korean Peninsula. It is a fact that King Mu of Baekje summoned shamans to perform divinations, and even during the Goryeo Dynasty, which proclaimed itself a Buddhist nation, shamans were called upon for national ceremonies such as rain-making rituals and ancestral rites. With the arrival of Confucianism during the Joseon Dynasty, shamans were treated as belonging to a lower class, yet they still persisted. Shamans were invited to perform rituals during the rain-making ceremonies presided over by the king of Joseon. However, from the period of the Korean Empire, the influence of shamans began to wane. Intellectuals who studied in the West viewed shamanism with skepticism.

Faith was seen as something that needed to be overthrown in order to progress toward modernization. This is similar to the story of the Japanese priestess we discussed yesterday. Ultimately, the state began to exert control over shamans, and during the Japanese colonial period, Japan suppressed Korea under the pretext of civilization. In 1915, the Governor-General of Korea issued Ordinance No. 83, which recognized only Shinto, Buddhism, and Christianity as religions, categorizing all other religions and shamanistic beliefs as superstitions. Based on the police regulations, activities that generated income through shamanistic practices were prohibited. Police officers from the Metropolitan Police Department burned all the shamans' belongings and demolished the shrines dedicated to spirits. In the places where these shrines were demolished, Japanese-style shrines were erected. During this period, shamans were required to join the Shinto association, which was Japan's traditional religion, to avoid Japanese scrutiny and were obliged to worship Japanese deities.

I was forced. At that time, the lineage was largely interrupted. After the liberation, Christianity had already been spread. Furthermore, during the Park Chung-hee government, there were measures to punish those who misled public sentiment through superstition or disrupted the social order. During the Saemaul Movement period, people who practiced shamanistic rituals were arrested by the police under the pretext of eliminating superstition. The unique shamanistic culture and traditions of Korea, including those of Dangun, underwent significant changes during the Japanese colonial period and the liberation period. It was during the Chun Doo-hwan era that shamans began to rise again. In the 1980s, with Chun Doo-hwan's rise to power, policies were implemented to revive shamanistic beliefs under the guise of restoring traditional culture. The number of shamans began to increase again. In the 21st century, with the advancement of science and technology, the number of people who believe in shamans has significantly decreased. However, shamans still remain in our society today. The reason is that shamans address human...

It is because they utilize primal anxiety. Everyone has at least one form of primal anxiety throughout their lives. No matter how much power one has or how much wealth one possesses, it is not easy to shake off the anxiety of an uncertain future. Shamans have survived by presenting solutions to this anxiety. In fact, humans are inherently imperfect beings. Perfection signifies an end. It is because we are imperfect that we continue to develop and live. However, at the same time, humans seek perfection and desire clear answers, such as if you do this, then that will happen. This is why shamans still exist today. Personally, I believe it is better to have a book rather than visit a shaman, but that is a matter of individual freedom. In modern times, shamans are generally divided into two categories: Seonmu (shamans who receive divine inspiration) and Gangsinmu (shamans who do not receive divine inspiration). The difference between these two types of shamans is whether or not they have received divine possession.

Without divine possession, the shamans who learn and inherit the traditional festivals and events of the village are called saesunmu. Those who receive divine possession and embody the spirit within themselves are known as gangsinmu. When we commonly think of a shaman, we usually picture a gangsinmu. In the case of saesunmu, they often engage in other occupations when there are no village events or festivals, while gangsinmu typically live their lives as shamans, performing their duties regularly. Saesunmu, having inherited the traditional culture of their village over hundreds of years, are often granted the status of Important Intangible Cultural Heritage by the Cultural Heritage Administration. For instance, the shaman Binsunae, who presides over the Gangneung Danoje Festival, was designated as a UNESCO Intangible Cultural Heritage of Humanity in 2005. In contrast, for gangsinmu, their skills and abilities, particularly their spiritual prowess, are crucial since they must earn a living through their shamanistic practices. Therefore,

We practice and acquire skills through effort. I'm not sure how it works, but that's what I've heard. The names of the shamans vary because the deities they serve are different. Depending on the era and region, as well as which deity one receives a divine spirit from, the deities served can differ. In certain cases, new spirits arise during specific disasters or difficulties. For example, during the Joseon Dynasty, infectious diseases like smallpox were worshipped as protective spirits. The spirits served by shamans are divided into ranks. Generally, the highest-ranking spirits correspond to deities such as Ohang Sangje or the Mountain Spirit. Below them are spirits like the Five Directions Deities or figures from the Three Kingdoms of China, such as Guan Yu, who belong to a lower rank. Further down the hierarchy are the spirits associated with personal protective deities, including the souls of deceased infants.

There are spirits, and shamans are classified according to the gods they serve. So, how does one come to serve a god? Can one become a shaman? It is rare for someone to become a shaman by their own desire. While some may seek it out for financial gain, not everyone can receive a divine call. Most people experience illness or misfortune when they refuse the divine call, and they end up having to accept it. Even when they go to the hospital, their bodies appear normal, which leads them to seek out a shaman and ultimately receive the divine call. What is commonly known and what shamans talk about are, of course, stories that have not been scientifically or psychologically proven. Modern psychiatry views these experiences as a type of mental illness known as cultural-bound syndrome. The worldview, thoughts, and values of the individual can suddenly influence their mental state, resembling schizophrenia and dissociative disorders.

This phenomenon appears similarly in other countries or throughout history. In a way, those who claimed to have received prophetic revelations from God, such as Jesus, Muhammad, and Joan of Arc, could be viewed through the lens of modern psychiatry as individuals suffering from dissociative disorders, a type of mental illness. The statement I just made might seem somewhat risky, but that is the perspective of modern psychiatry. Doctors recommend that if someone believes they are influenced by a transcendent being, they should seek help from a doctor rather than visiting a shaman. Through medication and psychotherapy, they can be treated adequately. It also costs less than going to a shaman. Dr. Kim Young-woo, a specialist in trauma and a leading authority in neuropsychiatry in Korea, is helping those who have fallen into shamanistic practices return to their daily lives through psychiatric treatment. Dr. Kim Young-woo's

There are cases where a shaman, who has lived as a shaman for 40 years, has been able to return to everyday life, despite the belief that there is no such thing as possession. It may sound like I'm dissing shamans, but the methods they use are actually similar to therapeutic practices in psychiatry. The problem lies in the gaslighting used to extract money from people. Additionally, the shamans of the new Seungmu lineage should be treated with importance in terms of preserving traditional culture, as they are part of intangible cultural heritage. However, as mentioned earlier, seeking out a shaman is a personal choice, and it is best to keep it within the realms of psychological comfort or entertainment. Life should be something one carves out for oneself. This concludes our discussion on Korean shamans for this episode.

신의 부름에 응답한 이들 무당의 실체

기본적인 채널의 주제는 지식입니다
주 업로드는 인물 역사 경제(기업과 브랜드) 재미있는 지식  그리고 위 3개 그리고 이야기에 대한 뒷이야기를 모아놓은 몰랐던 사실편이며
주제를 하나 정해서 다큐같이 시리즈를 만들기도 합니다
(현재는 종교 조폭 스페셜이 만들어지고 있습니다) 

당신이 몰랐던 이야기

한국의 무당은 초자연적인 세계와 인간 세계 사이의 중재자 역할을 하는 세계적인 샤머니즘 전통의 일부입니다.

무당의 존재를 둘러싼 다양한 전설과 설화가 존재하기 때문에 그 기원은 모호합니다.

박해와 회의론에 직면했음에도 불구하고 무속 신앙은 한국에서 지속되어 왔으며, 역사적으로 국가 의식과 의례에서 중요한 역할을 해왔습니다.

일제 식민주의가 한국 샤머니즘에 미친 영향

일본의 한국 식민 통치는 무속 신앙을 미신으로 분류하고 수입을 창출하는 행위를 금지하는 등 무속 신앙을 억압하려 했습니다.

국가는 무당에 대한 통제권을 행사하여 신도회에 가입하고 일본 신을 숭배하도록 강요했습니다.

현대화로 인해 신앙이 쇠퇴했지만 무당은 21세기에 다시 부활하여 한국 사회에서 여전히 중요한 역할을 하고 있습니다.

원초적 불안을 해결하는 주술사의 역할

주술사들은 권력이나 부와 관계없이 인간이 공통적으로 경험하는 원초적인 불안에 대한 해결책을 제시함으로써 생존해 왔습니다.

무당은 크게 두 가지로 나뉩니다: 신의 영감을 받지 않는 선무와 신의 영감을 받는 강신무입니다.

선무는 다른 직업을 갖는 경우가 많지만, 강신무는 무당으로 생계를 유지하며 영적인 능력이 생계에 중요한 역할을 합니다.

주술사는 노력을 통해 기술을 습득하고 다양한 신을 섬기며, 섬기는 신령은 시대와 지역에 따라 다릅니다.

신령의 위계는 높은 지위에 있는 신부터 개인적인 수호신까지 다양하며, 일부 사람들은 질병이나 불행을 경험한 후 주술사가 되기도 합니다.

현대 정신의학에서는 샤먼의 경험을 정신분열증이나 해리성 장애와 같은 정신 질환과 유사한 문화에 따른 증후군으로 보고 있습니다.

예언적 계시와 현대 정신의학의 교차점

예수, 무함마드, 잔다르크와 같은 예언자적 인물은 현대 정신의학적 관점에서 해리성 장애를 가진 개인으로 간주될 수 있습니다.

초월적 존재의 영향을 받는다고 느끼는 사람들은 무당을 찾는 것보다 정신과 치료가 더 효과적이고 비용 효율적일 수 있으므로 의사의 도움을 받는 것이 좋습니다.

한국의 김영우 박사는 무속적 방법과 정신과 치료의 유사점을 강조하면서 무속적 관행에서 벗어나 일상으로 돌아갈 수 있도록 성공적으로 돕고 있습니다.