Soul dualism, also called dualistic pluralism or multiple souls, is a range of beliefs that a person has two or more kinds of souls. In many cases, one of the souls is associated with body functions ("body soul") and the other one can leave the body ("free soul" or "wandering soul"). [1] [2] [3] [4] [5] [6] Sometimes the plethora of soul types can be even more complex. [7] [8] Sometimes, a shaman's "free soul" may be held to be able to undertake a spirit journey.
The belief in soul dualism found throughout most Austronesian shamanistic traditions. The reconstructed Proto-Austronesian word for the "body soul" is *nawa ("breath", "life", or "vital spirit"). It is located somewhere in the abdominal cavity, often in the liver (Proto-Austronesian *qaCay), or the heart. [9] [10] The "free soul" is located in the head. Its names are usually derived from Proto-Austronesian *qaNiCu ("ghost", "spirit [of the dead]"), which also apply to other non-human nature spirits. The "free soul" is also referred to in names that literally mean "twin" or "double", from Proto-Austronesian *duSa ("two"). [11] [12] A virtuous person is said to be one whose souls are in harmony with each other, while an evil person is one whose souls are in conflict. [13]
The "free soul" is said to leave the body and journey to the spirit world during trance-like states, sleep, delirium, death, and insanity. [14] The duality is also seen in the healing traditions of Austronesian shamans, where illnesses are regarded as a "soul loss" and thus to heal the sick, one must "return" the "free soul" (which may have been stolen by an evil spirit or got lost in the spirit world) into the body. If the "free soul" can not be returned, the afflicted person dies or goes permanently insane. [15]
In some ethnic groups, there can also be more than two souls. Among the Tagbanwa, a person is said to have six souls - the "free soul" (which is regarded as the "true" soul) and five secondary souls with various functions. [9]
Traditional Chinese culture differentiates two hun and po spirits or souls, which correlate with yang and yin respectively. Within this soul dualism, every human has both an ethereal hun 魂 "spiritual soul; spirit; mood" that leaves the body after death and a substantive po 魄 "physical soul; spirit; vigor" that remains with the corpse. Chinese traditions differ over the number of hun and po souls in a person, for example, Taoism has the sanhunqipo 三魂七魄 "three hun and seven po".
Several Inuit groups believe that a person has more than one type of soul. One is associated with respiration, the other can accompany the body as a shadow. Soul concepts of different Inuit groups are diverse; they are not alike. [16] In some cases, it is connected to shamanistic beliefs among the various Inuit groups. [17] Also Caribou Inuit groups believed in several types of souls. [18]
In traditional Bakongo religion, every Kongo person has a "dual soul-mind," called mwèla-ngindu that allows them to exist in the physical world (Nseke) and the spiritual world of the ancestors (Mpémba). [19] The rotation of the sun marks the different seasons of a Kongo person's life as they transition between the four moments of life: conception (musoni), birth (kala), maturity (tukula), and death (luvemba). [19] [20] The right side of the body is also believed to be male, while the left side is believed to be female, creating an additional layer to the dual identity of Kongo people. [20]
The concept of more kinds of souls can be found also in the mythologies of several Uralic peoples. [4] [21] See notion of shadow-soul (being able to depart freely the body), e.g. íz in Hungarian folk beliefs. [21] [22] The concept of a dualistic shadow-soul called itse, related to the Hungarian conception, is also part of Finnish and other Finnic mythologies. The Estonian soul concept has been approached by several authors, some of them using rather complex frameworks. [8]
Shamanism or samanism is a religious practice that involves a practitioner interacting with the spirit world through altered states of consciousness, such as trance. The goal of this is usually to direct spirits or spiritual energies into the physical world for the purpose of healing, divination, or to aid human beings in some other way.
In many religious and philosophical traditions, the soul is the non-material essence of a person, which includes one's identity, personality, and memories, an immaterial aspect or essence of a living being that is believed to be able to survive physical death. The concept of the soul is generally applied to humans, although it can also be applied to other living or even non-living entities, as in animism.
Psychopomps are creatures, spirits, angels, demons, or deities in many religions whose responsibility is to escort newly deceased souls from Earth to the afterlife.
Inuit religion is the shared spiritual beliefs and practices of the Inuit, an indigenous people from Alaska, northern Canada, parts of Siberia, and Greenland. Their religion shares many similarities with some Alaska Native religions. Traditional Inuit religious practices include animism and shamanism, in which spiritual healers mediate with spirits. Today many Inuit follow Christianity ; however, traditional Inuit spirituality continues as part of a living, oral tradition and part of contemporary Inuit society. Inuit who balance indigenous and Christian theology practice religious syncretism.
In Inuit religion, Silap Inua or Sila is similar to mana or ether, the primary component of everything that exists; it is also the breath of life and the method of locomotion for any movement or change. Silla was believed to control everything that goes on in one's life.
Astral projection is a term used in esotericism to describe an intentional out-of-body experience (OBE) that assumes the existence of a subtle body, known as the astral body or body of light, through which consciousness can function separately from the physical body and travel throughout the astral plane.
Kets are a Yeniseian-speaking people in Siberia. During the Russian Empire, they were known as Ostyaks, without differentiating them from several other Siberian people. Later, they became known as Yenisei Ostyaks because they lived in the middle and lower basin of the Yenisei River in the Krasnoyarsk Krai district of Russia. The modern Kets lived along the eastern middle stretch of the river before being assimilated politically into Russia between the 17th and 19th centuries. According to the 2010 census, there were 1,220 Kets in Russia. According to the 2021 census, this number had declined to 1,088.
A noaidi is a shaman of the Sami people in the Nordic countries, playing a role in Sámi religious practices. Most noaidi practices died out during the 17th century, most likely because they resisted Christianization of the Sámi people and the king's authority. Their actions were referred to in courts as "magic" or "sorcery". Several Sámi shamanistic beliefs and practices are similar to those of some Siberian cultures.
Natural sounds are any sounds produced by non-human organisms as well as those generated by natural, non-biological sources within their normal soundscapes. It is a category whose definition is open for discussion. Natural sounds create an acoustic space.
The Ob-Ugric languages are a commonly proposed branch of the Uralic languages, grouping together the Khanty (Ostyak) and Mansi (Vogul) languages. Both languages are split into numerous and highly divergent dialects, more accurately referred to as languages. The Ob-Ugric languages and Hungarian comprise the proposed Ugric branch of the Uralic language family.
A large minority of people in North Asia, particularly in Siberia, follow the religio-cultural practices of shamanism. Some researchers regard Siberia as the heartland of shamanism.
Hungarian mythology includes the myths, legends, folk tales, fairy tales and gods of the Hungarians, also known as the Magyarok.
Masks among Eskimo peoples served a variety of functions. Masks were made out of driftwood, animal skins, bones and feathers. They were often painted using bright colors. There are archeological miniature maskettes made of walrus ivory, dating from early Paleo-Eskimo and from early Dorset culture period.
Traditional Alaskan Native religion involves mediation between people and spirits, souls, and other immortal beings. Such beliefs and practices were once widespread among Inuit, Yupik, Aleut, and Northwest Coastal Indian cultures, but today are less common. They were already in decline among many groups when the first major ethnological research was done. For example, at the end of the 19th century, Sagdloq, the last medicine man among what were then called in English, "Polar Eskimos", died; he was believed to be able to travel to the sky and under the sea, and was also known for using ventriloquism and sleight-of-hand.
Hungarian shamanism is discovered through comparative methods in ethnology, designed to analyse and search ethnographic data of Hungarian folktales, songs, language, comparative cultures, and historical sources.
Dualism or dualistic cosmology is the moral or belief that two fundamental concepts exist, which often oppose each other. It is an umbrella term that covers a diversity of views from various religions, including both traditional religions and scriptural religions.
The imitation of natural sounds in various cultures is a diverse phenomenon and can fill in various functions. In several instances, it is related to the belief system. It may serve also such practical goals as luring in the hunt; or entertainment.
Shamanism in various cultures shows great diversity. In some cultures, shamanic music may intentionally mimic natural sounds, sometimes with onomatopoeia. Imitation of natural sounds may also serve other functions not necessarily related to shamanism, such as luring in the hunt; and entertainment.
Elements of a Proto-Uralic religion can be recovered from reconstructions of the Proto-Uralic language.
Shamanism is a religious practice present in various cultures and religions around the world. Shamanism takes on many different forms, which vary greatly by region and culture and are shaped by the distinct histories of its practitioners.