Mongol Saman's six major systems
the world's academic community refers to the shamanism as the “shamanism” and to the shaman as the host of the saman ceremony.
in addition to the corresponding references to shaman in mon, the man shaman is called a buge and the woman shaman is called dugan.
in the case of the shaman religion, there are two distinct views in the academic world.
the first view was that zamanism was a phenomenon and not a religion.
this is the view of scholars such as liu xian and liu yi tien.
moreover, mongol scholars zardschin argue that “the original faith of the saman religion should not be reduced to religion”.
on the other hand, those who hold the second view regard the shaman religion as a religion.
nor is this group of scholars, such as the mongolian scholar upian, the han scholar akupura and the german scholar wei hevishko, among others, representative of this view.
on my part, i do not see the mongolian zaman simply as a “situation”, but as a religion.
“all religions are merely a reflection of the illusions in people’s minds of external forces that dominate people’s daily lives, in which human power takes the form of superhuman power.” this argument is fully consistent with the nature of the mongolian samarman.
it is also clear from the worship of animals, the worship of genitals, etc.
that shamanism is an original religion that belongs to the realm of religion.
on the other hand, the zaman religion is not unstructured; it has its own order, rules and corresponding system.
these are a powerful basis for justifying that zamanism is not a simple phenomenon but a systematic religion.
here, from a systemic point of view, i look at the six mongolian samanese systems.
there is an interpretation of “everything works” in the mongolian zaman religion.
from a systemic point of view, this is the matriarchal system in the shaman system.
if the spiritual interpretation of everything is given to the mongolian zaman religion, the first is that everything (life, life) has its own guardian.
secondly, human beings exist even when they die.
the fact that people can meet their fellow human beings in their dreams is the basis for this statement.
thirdly, the spirit can be attached to something else.
thus, it is written in "ganger" that "the soul is no longer in the body" of the lion hunggle.
turns out his soul was hidden in other animals when hoongle died.
all in all, everything is a spiritual interpretation that transcends the imagination of nature, is at the root of the shaman religion and is the mother system of the shaman religion.
ii.
there are two types of professional staff in the mongolian zaman religion who perform activities or ceremonies.
they are men and women.
the most critical and basic subsystem of the mongolian sajman system is the
burden and yadak.
without the bourgeois and yadaqan, it would be very difficult for the shaman church to survive and develop.
the first result of this is the zaman yadaqin.
the term “yadagan” has a certain connection with the term “gang roots”, which existed during the matrilineal period of society, and it can be said that yadagan was developed from the gitagan.
the graph root used to mean humans, weeds, treesthe heavens and the earth.
the cult of genitals prevailed during the period of matrilineal society.
at that time,
was used to refer to the uterus of women associated with the rebirth, birth, etc., which later became `odgen' as a result of a change in pronunciation.
as a result, the mongol zaman religion “entugen” or “odgen” reads “odgen” in the spoken language, while the written language is uniformly written “yadagan”.
in the corwin, zarrat, and zaruth regions, a radiant butterfly is called "odgen butterfly" and its flying dances are like the act of "odgen" or "yadagan" during a shaman ceremony.
“odgen” or “yadagan” are also responsible for the delivery of the mother's baby using the original sabbatical, which may very well correspond to the meaning of the word “gravity”.
there are also a number of views in the academic community on the origins of the term “monetization”.
according to french scholar piluot, the “value” in mongolian is derived from the name of turghan — the word “buge”.
deutsche scholar wei hewishko, for his part, considers “bunk” to be a legacy of the ancient mongolian official hierarchy called “do not beg”.
in addition to this, scholars have explained that it was created on the basis of a combination of tribal leaders and the term shaman.
wei hewichig has stated: “the bogeymen see themselves first and foremost as the leaders of a tribe or ethnic group”.
veradimircón also said: “saman belongs to the nobles of the prairie, and some of them may also be local leaders”.
these statements are consistent with mongolian history.
in chapter 143 of mongolia’s secrets, the men of the great naeman tribe and the warat tribe, both of whom were zarta, called stones from the sky in order to suppress genghis khan’s forces.
unfortunately, however, the “zarta” they have called has fallen to their ranks.
as a result, it is not only tribal leaders, but also imbeciles, that ruhhan and kudu are begging.
in chapter 216 of mongolia's secret history, genghis khan named the leader of the bahraini tribe, sun sun, “don't beg”, and gave white clothes and white horses through the shaman ceremony, to the top of the table, making him a saint (the wizard who counts days for the king).
it follows that “do not beg” should be a prototype of the word “ribon”.
the mongolian zaman religion divides the universe into upper, middle and lower.
that's what we call a three-way view.
the upper boundary is the sky, which is divided into forty-four days east and fifty-five days west.
among them, the "young sky" is the highest faith of the mongolian zaman religion.
from the perspective of the mongolian zaman religion, heaven is not only pure but also masters the destiny of mankind.
in a broad sense, faith in the sky also includes faith in the sun, the moon, the stars and things such as lightning and rain.
genghis khan believes in the heavens and often prays with the word "into heaven".
is the place where humans and all other flora and fauna live.
the mongol zaman worships the earth as the “matriarchy of the roots” of everything.
there are also several branches of the cult of the equital.
the bottom line
refers to places where the devils and the devils live.
zaman believes that after a man diesthe soul moves out of the body to the bottom, living the same life as the middle.
it's a very primitive sense.
as can be seen from the epic ganger, there are mountains and oceans.
there's a child hero, su zoan, who's playing under his armpits.
when buddhism prevailed in the mongolian region, there was a terrible claim that the dead were sent to the bottom of the border and that he would suffer from the depths of the 18th floor of hell.
the third is the second subsystem of the mongolian zaman church after mastering the universe.
4.
the third subsystem of the mongolian zaman religion is the cult of worship divided into four main categories.
(i) the worship of nature the worship of heaven includes the worship of heaven, the sun, the moon, lightning, the sign, the seven stars of the beidou. 2, the worship of the earth. the worship of the earth stems from the worship of the “terrestrial gods” of the original society. this faith is not empty, but is made up of specific beliefs, such as the worship of mountains, poaching, rocks, wood, fire, rivers, etc. the term (ii) totem faith is derived from the north american indian dialect. the orwinks call their totem “kar-pur”. there are many explanations for totem. the author of totem culture in china, ho starlight, accurately defined totem as “totem is an ancestor and totem is a protector of god”. the initial totem was mainly limited to mammals and occasionally involved other animals or plants. among the mongolians are wolves, cranes, eagles, deer, bears, horses, etc. in mongolia's secret history, genghis khan's ancestors were considered to be wolves and white deer, and it was they who conceived bata ahl khan. this leads to two problems: first, the wolf and the deer are the two totems of the mongolian people. second, the argument that wolves and deer are married stems from the ancient custom of humans marrying clans outside their own totem. the mongolians do not call wolves directly “wolves”, but rather “the dog of the sky” or “the dog of the wild”, which may stem from taboos about totem. the mongol zaman was wearing “hawk claws” on the top of his hat during the ceremony, allegedly in connection with eagle-like drawings that the genghis khan family believed in. the zamans of briyat mongols in their ceremonial verbs say “from the cranes, the hyenas,” and there are legends of the turquoises of briyat mongols. as wei hewishko put it, the shaman's costume mimics the bird's wings, and the shaman's cuffs and the brass belts with the forearm or the long bands with the buttons. the long tape behind it is a symbol of the tail of the bird. as a result, there are also many birds towing in mongolian tribes that are different from the original society. even mongolia has trees towing. mongolian ancient tribes consider themselves “to have a willow mother, an owl father”. in this regard, both tribes have their own totem myths. there are bulls and bear totems among the briyat mongols. there are myths to this. the briats have a lot to do when they hunt bearsform. (iii) the ancestors worship the ancient mongolians and worship all the animals concerned as their ancestors before they have the knowledge to distinguish between themselves and animals. after realizing that his ancestors were not totem, he began to believe as a protector. totem's faith was followed by the worship of ancestors. on the basis of the spirit of everything, people began to believe in their ancestors and begged for their protection. the ancestral worship of the mongols can be broadly divided into three categories: first and foremost the ancestral worship of the entire tribe or nation. the most noble and typical is the worship of genghis khan. the funeral and sacrifice of genghis khan were carried out in accordance with the shaman ritual. the second is the ancestors of a tribe or ethnic group who worship together. among them were the dead chiefs, who were the main admirers. finally, the ancestors within the family worship. there is also a shaman worship. (iv) the guardian god is the god of of the mongol zaman religion, and these gods have been constantly shaped in their worship, and their idols have emerged, making them tangible gods. the early guardians were mainly made of sorghum, cloth or wood. later, rich families or shamans created the image of the guardian with copper, copper and even silver. the guardians are many. when a family invites zaman to some kind of ritual, the zamans will create a guardian god for them. it is therefore necessary to place the different guardians in special cars. this car is called the holy car. it's actually a big case of dolls or sacrifice. if someone steals from the cart, he will be executed without mercy. there are many images of the guardian. the shamans, who often make and feed them, are the patron saints of the breast shape of the animals, who believe that they can extract their finery from them. thus, the image of the guardian is not limited to human beings. in terms of the professional classification of faith, the guardians are also often attached to the shaman. for example, the claws of a bird-shaped guardian are said to be used to treat fractures. let the bird-shaped guard the gods, and the shamans can cure the fracture. >p>v. the fourth sub-system of the mongolian zaman religion is the six sacrifices performed by men and women. the mongolian zaman religion is not a place without its own, and it often appears in several different ways. on both sides of the door of the mongolian bag is an important place for the guardian. there is also the installation of the god-guard vehicle mentioned earlier. the theft of the bag has also been an important place for men and women to perform the shaman ritual. some scholars believe that saman does not have his own equivalent. actually not. zaman used to have his own temple. luburuk has witnessed first-hand the shaman temple in the ancient mongolian empire's capital, haraho moo. according to him, it was a “walled yard”. in front of the yard, they built a gate. there is a high post on the top of the gate. when people see this pillar, they will know that it is a shaman's temple, a temple for all the gods.” as a result of the mongol zaman belief in polytheism, there are many forms of zaman sacrificei don't know. (i) ceremony in the mongolian folklore, the most recent leading mongolian scholar, rhobsandan, wrote: "a ceremony marked by a fence or a stone is held every year at spring and autumn " . the sun and moon are also rituals. monk emperors like genghis khan, zhubirang, and kubran all worship the sun and the moon. genghis khan often marches at the beginning of the first month of the summer. this is from the custom of the sun and moon worship of the shaman religion. in ancient times, the mongol zaman saw the "new moon" as a place of worship. the mongol army “decides to retreat by waiting for the moon”. there's certainly a lot of worship for stars. (ii) the ceremonial is most important in the sacrifice to the land. when you steal a bag, you must give it to the mountain god with meat, milk and wine. do not beg (saman) during the ceremony. the behaviour of the “don't beg” appearing here is very similar to that of the “don't beg” grandson, who appeared in chapter 216 of mongolia's secret book, and who was declared “don't beg” by genghis khan. as mentioned earlier, the mongolian community began to believe in a variety of totems. when a geese fly over the top of a mongolian bag, the unlucky people who believe in the geese, pray with milk. (iv) the ancestral ritual has three types of worship. this post is just an example of the rituals of genghis khan. in the ceremony of the sacrifice of genghis khan, the most esteemed was the "big herd." the eight “one” white house offerings, the genghis khan white house offerings, can be broadly divided into two types: plain-day, monthly and quarterly. from the point of view of the spirit of all things, the shamans have a variety of strange words of prayer, such as “the grave has its home”, “the seven fires, the seven fires, the seven birds and the seven birds”. the shamans usually carry these protectors in small bags. when a situation arises, the guardians are put together for worship. these guardians will also be invited to worship them on the occasion of the festival. (vi) fire god ceremony it is said that the mouth of the god of fire is broken and that the queen of heaven is so full of gossip. so, not only do we offer wine to the fire, but we also give pastries to hold its mouth. the fifth mongolian zaman system is sorcery. the (i) < zaman ritual means thep,p,p,p ,p,p ,p,p,p ,p , p, p , p , p , p, p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , p , this is why people believe in the zaman religion. during the shaman ceremony, the shamans began by placing the various dolls in their assigned position. men and women are dressed in very regular clothes, with their heads full of jump caps, their clothes on flowers, nine copper glasses in their waists, and their feet in soft boots. after that, the shaman or the shaman slowly went to the gate with the drums of their assistants and worshiped god in prayer. after coming in, the drummers danced in front of the dolls above rice. in the process, the gods of the road are invited through drums. that's it. they're like an epilepsywell, after a little dance, he spits on his mouth, almost unconscious. at that point, samaman's two assistants took him to the chair and ordered a toast. it is said that the shaman soul will leave at this time, while the spirit of god will be attached to shaman. the gods, who are attached to the shamans, will say good things. when shaman wakes up, the dolls that follow the gods are sent away with the drums saying a message. this is the general course of the shaman ritual. one of the very important skills of (ii) saloons is to take medicine and treat the disease through witchcraft. it is common for the mongolian nation to fight for good and to be wounded in war. so it was common in ancient wars to heal the wounds. the shamans often put “quick white medicine” on the soldiers' wounds for healing. the mongols are known as the “people on horseback” by 2 and , and it is inevitable that there will be an accident resulting in a fracture from a fall on horse back. so bone pecking in the shaman is widespread. as mentioned earlier, the shamans are said to have acquired the ability to touch the bones after they have possessed them. in fact, this is only a pretext, and the real reason is that they have developed this skills over the years. the skillful shaman can tell the fracture from outside the skin. this is in line with the proverb “mongols with eyes on their hands”. psychotherapy is also used during bone tectonics. there was an old man named mansa in the back of koljan, who was esteemed as grandfather mansa. the old man has a whip. he's got a great deal of treatment for the fracture. during the medical treatment, he let the patient slip his legs and lie down, then beat him with a whip in the middle of his legs. at this moment, the patient will be in a state of panic and will move or quickly close his wounded legs. at that time, mansa would shout, "get up, get up," and the patients would really get up and walk. locals call the corwin left and left flag a “bowl king” or a “bowl king” flag because of the presence of many taunters in the salman family. the salivas also know how to use herbs. one of the stories in gangal, after repositioning the bones of the dead hwanger, blew the chewing of herb leaves into the mouth and cured him. this, although somewhat exaggerated, conveys to us the ancient message that shaman had learned to use herbal medicine long before. hydrotherapy is still being used in the saliva. on several occasions, there have been reports of the use of the “water of al-mountain” to save heroic soldiers killed in the war. these stories, though they are fictions that go beyond reality, tell us from the other side that shamans did use hydrotherapy long ago. practical information in this regard has been well described by me in " the mongolian saman " . 3, the treatment of mental illness , which is widely spread in the koljan steppe, is one of the important customs of the ancient saman ritual. ande is the name of a disease. there are two types of andie disease. one is madness following “ghost possession”, known as andaandé. the other mental illness caused by the distress of the marriage is known as “marriage anatomy”. in ancient times, the mongols saman used to treat "andaandé" or "marriage ande" with a sagai don't know. (iii) dialogue with heaven or communication with the guardian, the ghost is said to have had a dialogue with heaven and to have passed on its will to people. according to chapter 121 of mongolia's secrets: the messenger, who had appeared in the image of a white hornless cow, had conveyed to temujin the message “that after negotiations between the heavens and the earth he decided to make temujin the master of the country”. similarly, in chapter 272 of the mongolian secrets, the story is recorded that when the hymns are sick, the shamans, through the sophism, have many contacts with the land masters and the water god of the people of cheitan. it turns out that it was the landowners and the water gods who celebrated the sweaty land and wanted to supply it. the thunders around the hymns offered to sacrifice themselves and drank the charades prepared by the shamans and died shortly thereafter. i'm sorry