*© Dirk Schlottmann: Korean shamanism – spirit possession*

Mu-dang are the Shamans of Korea who for centuries have soothed the souls of the undead and repelled evil curses through ritualistic practices

Beneath the surface of Korean culture, obscured within shadows, are hidden tales involving rituals, blood, and communication with the deceased; veiled in secrecy and unspoken narratives.

Korean shamanism, tracing its origins back thousands of years, is among the oldest indigenous belief systems in Korea. Despite encountering challenges and evolving over time, it endures in diverse forms and its practitioners remain actively involved in contemporary Korean society.

In the sphere of Korean spirituality, shamans, or Mu-dang, carry a profound significance embedded in the characters themselves. The character Mu (巫) symbolises a divine connection between heaven and earth, represented by upper and lower horizontal strokes, with a vertical stroke as a divine tree. Positioned on either side are shamans, conduits between celestial and earthly realms. Dang (堂) refers to a space tapping into supernatural energy for humanity's well-being. Shamans share spirit encounters through trance-like journeys, expressing spirits through voice, gestures, dance, and movements.

Throughout the peninsula’s religious belief system, a prevalent belief holds that the spirits of the deceased linger in the human world before their journey to the afterlife. Following death, the soul undergoes a trial in a celestial court, passing through gates guarded by the Ten Kings. During this judgement, the deceased are assessed for their actions in life. The Ten Gates of Hell are envisioned as realms of punishment for the wicked, depicted with grotesque and macabre imagery.

The departed are perceived as inherently perilous to the living; mere contact with them can inflict suffering, regardless of their intent. Families with unfulfilled desires, such as grandparents unable to meet their grandchildren, or first wives supplanted by second wives, are deemed particularly risky. It is believed that curious spirits often enter homes through clothing or bright objects. In cases of tragic or untimely deaths, where a soul may linger between life and death, it is thought to bring misfortune to the family. Consequently, rituals are deemed necessary to address and navigate these spiritual complexities.

“A common prerequisite for assuming the role of a shaman is to endure misfortune, such as sickness or madness, and serve as a divine warning signalling God's desire for them to become a Mu-dang.”

A common prerequisite for assuming the role of a shaman is to endure misfortune, with practitioners holding the belief that the afflictions, such as sickness or madness, serve as a divine warning signalling God's desire for them to become a Mu-dang. It suggests that supernatural entities have chosen the individual as an intermediary. Prospective shamans often recount unsettling encounters with spirits, often manifesting in dreams, before embracing this role. These dreams and visions may unveil the specific god that the shaman is destined to serve in the future. This phenomenon is known as sinŭi kamul (“drought caused by the gods”) or sinbyŏng (“disease of spirit possession”).

Dirk Schlottmann - Korean Shamanism: Betwixt & Between

A shaman’s primary mode of religious expression involves partaking in a Gut, a trance ritual. Within this ritual, shamans showcase a diverse array of skills and feats, embodying numerous divine characters. The spectrum of godly personas that a shaman can adopt is extensive, encompassing figures not only from the social, natural, and celestial realms but also from Buddhist and Daoist beliefs. These include, among others, the Mountain God, God of the Earth, Dragon God, and King Sakra as well as many others. Through their performances in these various divine roles, shamans seek to soothe the spirits of the dead and invoke blessings and good fortune for the living.

“The departed are perceived as inherently perilous to the living; mere contact with them can inflict suffering, regardless of their intent.”

In a state of ecstasy, shamans can exhibit extraordinary acts that serve as indications that the gods have assumed control of their bodies. A distinctive manifestation of spirit possession is observed when shamans, particularly during the knife dance, arch their backs to an extreme extent. In this moment, their eyes roll inward, accompanied by the frenzied beats of the drum, and the shaman remains in this contorted position, showcasing a tangible connection with the divine forces at play.

Those who have met untimely or unfortunate deaths are believed to have a fondness for meat sacrifices in Korean spirituality. The pig is the most frequently chosen animal for such sacrifices. During spirit possession, shamans energetically engage with the sacrificial animal, smelling it, biting into the flesh, and at times even immersing themselves into the bloody carcass. These vivid and dramatic scenes serve as an expression of the spirits' unfulfilled cravings for flesh, blood, and alcohol, reflecting the often abrupt, violent, or unexpected end to their lives.

The shaman's imperviousness serves as a testament to the might of gods and spirits. Engaging in a dance of ecstasy, shamans boldly lick sharp blades, and strike knives into their chest, arms, and face, before culminating in a dance atop the jakdu, a traditional double-bladed straw cutter. These audacious actions symbolise the shaman's divine protection and their capacity to transcend physical harm while harnessing the power of the spiritual realm.

*The Goddess Dosan mimics the male genitals with the offering she stole from a ritual table.*

Among the most formidable spiritual entities in the Korean folk pantheon are the three Death Messengers, known as saja In the hierarchical structure of the underworld, these Death Messengers serve Yomna, the King of Hee. It is the task of the saja to escort the soul of the deceased to the judges of the afterlife.

Mudang Nunkotsunnyu draws a talisman with the blood of an animal in the middle of Duta Mountain in Gangwon-do, South Korea. Mudangs regularly visit secluded places, such as mountains and seas, to build a powerful connection with holy spirits

In an effort to influence and placate the Death Messengers, family members of the departed often resort to bribery. By offering gifts and donations, typically in the form of food, drinks, and tobacco, they aim to ensure a more favourable journey for the soul through the afterlife. The hope is that the Death Messengers, having been positively influenced, will in turn influence the judges, resulting in a more lenient judgement for the departed.

Words by Abeer Salah

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