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

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신의 부름에 응답한 이들 무당의 실체

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