The spirit couple is one of the most widespread elements of shamanism, distributed through all continents and at all cultural levels. Often, the spouse/husband is seen as the main auxiliary spirit of the shaman, who helps them in their work, and helps them gain strength in the spirit world. Shaman relationships with their spouse can be expressed romantically, sexually, or purely symbolically, and may include gender transformation as part of the right pair with their "spouses". Shamans report to be involved with their soul mates through dreams, trance, and other ritual elements. In some cultures, acquiring spirits is a necessary and expected part of initiation into a shaman. Evidence of spirits can be seen in non-shamanistic cultures as well, including the dream of Christ by nuns, who are considered "brides of Christ".
Video Spirit spouse
Contoh khusus
Amerika Selatan
Mapuche, in Chile - "human-like wekufe including Punkure and PunfÃÆ'¼ta, nocturnal... couples... in their dreams".
North America
K'iche 'in Momostenango, Guatemala - Diviners "are recruited in classic shamanic fashion, including divine election - through... dreams - and their initiation involves marriage with spirit mates." "Elderly men who decide the role of community leadership all have women's personal icons ( embers ) that usually appear in dreams as women." "Quicha publicly speaks of embers as a couple". "Quichà © open and expressive in talking about and playing with their embers, or the metaphors of 'couples,' kissing, caressing, opening, and caressing them".
Oceania
Sandwich Islands - "'aumakua can... have sex with people who live at night... These colleagues... can help".
Kaluli on the northern slopes of Mt. Bosavi in ​​Papua - "Medium is a man who has married a spirit woman in a dream". "The medium is always a man who is married (in a dream) to a woman from an invisible world.When she has a child by her, she can go to bed, leave her body, and walk in the world's mama."
Kodi Sumba Island in southern Indonesia - A man "dreaming that he meets two wild spirits who live in the forest... Wild spirit takes the form of a seductive woman, asking for... sexual favor in return for the supernatural powers she controls." A generation later, this man's son was "seduced by the wild spirit woman whom he saw and entered into" the marriage of spirits "(ole marapu )" with him, he became his "spirit wife" > ariwyei marapu ) ".
Asia
China - "King Xiang (Hsiang, third century BC E) is said to have dreamed of a meeting with a goddess in Wu Shan (Mountain Wizard), with the goddess taking the initiative." In another translation, "Mount Wizard" is "Mount Shamanka". This goddess Wu Shan "turned into a mushroom like yaocao ??", "edible mushrooms" became a metaphor in courtship for marriage.
Goldi from Siberia, along the Sea of ​​Japan: A male shaman may have a dream as a divine wife as ayami ("spirit helper").
Yukaghir from Siberia, along the Upper Kolyma River: The hunting goddess is "a lusty young woman who must be persuaded by hunters to feed them with seducing animals in their dreams."
Yakut from Siberia: The daughters of the abassy ("god"), "in appearing to the dukun in his dream,... entered into sexual intercourse with him." Thus he instilled him "luck".
Nuance from Siberia: A woman in a shaman's family married the smallpox spirit: she "became the wife of Chickenpox in her dream."
Buryat of Siberia: In the dreams of shamanism, "The soul of a novice Buryat travels to the center of the world, where he meets, in a love encounter, nine Tekha wives, gods... dancing.Finally, the soul meets there future partner in the future. "
Akkad: "Hemerology reveals that ardat lil? -the group can choose a man as a pair ( hÃÆ' Â ¢ ru )" The " ardat lil? -demoness (linked to Lilith from Jewish mythology) "appears for men in dreams.
Europe
French - "At night, in a dream, which he develops to excite, he is careful to be the main object of his ideas... 'this is the sylph that causes his beautiful daydreams'. "Long man to mate with sylphs, according to Comte de Gabalis, because they want to live forever".
Africa
Ewe of Togo: variant in Haiti (Vodou) - "The wedding ceremony between the god Vodou and their worshiper occurs... Also it is believed that there is sexuality between couples, through dreams."
Baule of CÃÆ'Â'te d'Ivoire: "Baule's statue is dominated by intricate figures carved to symbolize" spirit spouses. "The mythology of Baule states that every adult, male or female, has a couple like that, manifested through dreams." Every woman has blolo bian ("spirits"), and every man has blolo bla ("spirits"): this may be encountered in a dream; "Every man and woman of Baula who lives in the world is in the spirits." The lady has bl? L? Bian ... and men have bl? l? bla ... These dream couples are always described as very beautiful ". The sculptures that represent them are made made for a specific reason. Blolo is able to give "good luck".
Among the varied tribes in southern Nigeria such as Yoruba and Igbo, Spirit Spirit Couples are a common feature of life due to their geographic cultural proximity to the Atlantic Ocean, although their attitude should be very dependent on the individual's religious tendencies. For example, a Yoruba traditionalist might see a husband and wife visit from a dream-based lover in the same way as Ewe and Baule, while a Muslim or a Christian tribe in the same situation is likely to see her as a grave. catastrophe and seek the spiritual mysticism of spiritual counselors to correct what he sees as a possible dangerous connection to another world of devil .
Neopaganism
The controversial and self-proclaimed traditional wizard, Robin Artisson, includes a variation of the Norse taking concept in his book The Witching Way of the Hollow Hill. He supports this with a thesis that the quest/rescue of heroes in myths, legends, and fairy tales can be seen as a soul, and saves the girl as a bride. However, it does not explain whether this happens in a dream, a shamanic journey in a trance state, or both - although trans's work is an important part of its theology and recommended practice. Some of the other Neopagan writers of very different traditions have also signaled the possibility of spiritual-sexual union with divine beings or spirits.
Maps Spirit spouse
Contrast to gender-opposite spirits
The practice of dream-based spirit marriage will appear to exclude and be excluded by (ie, not practiced by the same practitioner, or perhaps even ever known in the same ethnic culture, as) the practice of spirit-possession-the opposite sex of the medium. The latter practice (of gender-ownership of the opposite sex) is evidenced in, for example, Okinawa, Siam, and Burma, in each region that appears to be primarily (if not completely) based on an unexpected (allegedly unconscious) trance.
The practice of dream-based spirit marriage will also appear to be excluded and excluded by a shallow trance involving some degree of partial control (but permanently and continuously, not just intermittently as it does in an unrecognized trance) of practitioners by spirit entities of the opposite sex of practitioners; which is proved not only among the docks in the Great Plains tribes of North America, but also among the humans in Borneo, and possibly also among many other people and geographical areas (including European homosexual magic practitioners, etc.).
Asia
Thai - For the spirit of the middle man, "the spirit of woman has medium on Saturday"; for some occasions, the medium of men wearing feminine clothing - these are the events of possession of spirits by the medium of "loss of consciousness". However, dreaming is not significant for T'ai-medium spirit. (There are, however, some degree of similarity between these practices that are held by the opposite spirits regularly on certain days of the week, and the habits in spiritual marriage of Haiti routinely devote certain days of the week to a marriage duty for that spirit.)
See also
- divine marriage
- Incubus
- Mystic marriage
- Sex magic
- Succubus
Note
Bibliography
- Barbara Tedlock (ed.): Dreaming: Anthropological and Psychological Interpretations . Cambridge University Press, 1987.
- Rosalind C. Morris: In Place of Origin: Modernity and Medium in Northern Thailand . Duke University Press, Durham (NC), 2000.
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