Invocation of souls: a shaman’s approach to spiritual healing

If the word “soul” is mentioned, you are likely to get a wide variety of responses. For contemporary Americans, for example, the term may conjure up images of popular African-American music, a festive Halloween celebration, or even a delicious Southern-style meal. And for people with a religious bent, ideas about personal salvation and life after death are likely to be reminded of them.

In Mongolia, however, the term has a unique history. Its meaning is similar to that of the contemporary English word, but there are very specific ideas about the relationship of souls with the state of health of individuals.

Like medieval ideas about the existence of evil spirits that were part of many European communities, the Mongolian tradition provides detailed examples of malevolent forces that can enter the body and cause physical harm in the form of disease. The religious elaborated for the exorcism of these evil spirits were common in many parts of the world. However, Mongolia has a very intriguing ritual that is perhaps separate from these traditions and has had a lasting impact on many of its inhabitants to this day.

Not only can evil spirits infiltrate the body, but also an individual’s soul can be summoned by evil spirits to leave the body, as in the case of death. As a means of countering these threats, local shamans perform elaborate religious rituals to call the soul into the person’s body.

Spiritual remedies

In a fascinating account of this activity, a British anthropologist, CR Bawden, documented a shaman’s attempt to call the soul home. The shaman said:

“In your wisdom, go no further, come here. Why will you go to Erlig *?

Come leaning on the arms of the demons and goblins of the south. Don’t let your soul sink to the ground.

Take and partake of this holy pure water.

Qung ** You …. is here. Your mother is here.

Your homeland is here. Your older brother is here. Your little brother is here.

Do not go further, further. Come here, here.

Why are you going to the kingdom of Erlig? Oh dear, come here!

Qung! Your sister is here. Your father’s older sister is here. Your good clothes are here. Do not go further, further.

Come here, here. Oh dear, come listen.

Good clothes of yours are here. Your ‘dear loved ones are here. Why will you go to the kingdom of Erlig?

Do not go further, further. Come here, here. “

The social importance of summoning souls

A. Amarsanna, a cultural anthropologist at the National University of Mongolia, says about the process:

“The invocation of souls is a very important social phenomenon since it is the product of an ancestral culture. The soul is connected to the relationship of a person with their ancestors. This is very significant, since there is a generalized belief that souls The deceased, and in particular the souls of ancestors, can have a tremendous influence on daily life.

When evil spirits cause the soul to leave the body, a shaman will perform various rituals not only to restore health, but to reduce any fear that may be caused by the onset of disease. From a psychological point of view, this is very important for the mental state of individuals and also for the well-being of the community in general.

These rituals are performed because there is a belief that the disease is caused by evil spirits or forces. This is in contrast to modern scientific theories about the chemical and molecular causes of disease. And since Mongolia is influenced by a great diversity of ideas both traditional and modern, concepts like these often coexist. “

A contemporary shaman in action

B. Zorigtbaatar, a local shaman, explains his attempts to summon the soul back to the body of a sick person: “The soul can escape when someone is shocked or scared. This can cause the person great harm or even death. And because I have special powers, I can call the soul to the body to restore the health of the person. I receive my abilities from heaven … I can see the soul in the eyes of a person. And I can see the souls of our ancestors … my special power comes from the moon, the stars and the sun. “

While Zorigtbaatar spoke in a choked and even incoherent voice, he certainly seemed unconvinced of his ability to communicate with souls, spirits, and a variety of heavenly bodies. During a crowded ceremony, he acted like a man possessed by some kind of supernatural power. He beat his drum and shouted in a deep, deep voice: “Spirit, please come back! Come back to our home and home! Again, spirit, come back! Come back to our home and home!”

Perhaps the most striking feature of Zorigtbaatar’s performance was his imposing, even intimidating appearance. The stocky, bearded shaman weighs perhaps 140 kilos. And while performing a series of short dance steps, someone with an active imagination might even claim to have heard thunder.

However, it was Zorigtbaatar’s emotional intensity that left the deepest impression. As his harsh voice rose and fell with tremendous differences in volume, it was accompanied by a trembling tone that seemed connected with some kind of religious fervor. And as I watched alternate facial grimaces that perhaps indicated excruciating pain and blissful ecstasy, I wondered if this shaman was in fact in contact with some kind of profound magical experience.

I also wondered about the people who had come to witness this very surreal event. Were they in serious trouble? Were they simply trying to bring good fortune to themselves? Or were you just drawn in by the sheer spectacle of this colorful fluke?

Invocation of souls in the 21st century

When I left the suffocating shaman’s ger after witnessing this dramatic event, my feelings were quite difficult to describe. I wondered about the significance of such a ceremony in our modern world. I also wondered about its impact on the local population, be it good or bad. And I also wondered to what extent this ceremony coincided with similar rituals that had been performed elsewhere in the very distant past.

With all of this in mind, it is fascinating to consider the thoughts behind this ancient ritual. Ideas about the material existence of humanity are surely part of this event. A tendency to apply supernatural causes to explain ordinary everyday events would appear to be part of this process. Perhaps they are just ancient rituals performed as a means of providing concrete answers to various human problems, in a world that can be too perplexing.

And for modern people who enjoy the prospect of trying to understand the psychology behind these behaviors and, more importantly, the ancient traditions of a nomadic people, the opportunity to witness such a ceremony is truly rewarding. At the same time, however, it is somewhat ironic that such activities are becoming more and more prevalent as Mongolia enters the 21st century. We can only reflect on what these activities might mean in the not too distant future.

Fountain:

Bawden, CR, Calling the Soul: A Mongolian Litany, Bulletin of the School of Oriental and African Studies, University of London, vol. 25, no. 1 / # (1962), pp. 81-103.

Footnotes

* Erlig: a) king of the underworld, the underworld, die, kill; b) a demon from the underworld, angel of death; C) enemy, doom.

** Qung: There is uncertainty about the transcription of the term “Qung” in the text mentioned above. There may have been an error copying the term from the original transcript. The author thinks it is probably an exclamation.