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ÁÖ¼ú ½Å¾Ó¡ªÁÖ¼ú»ç¿Í »çÁ¦
90:0.1 (986.1) Á¾±³Àû °üÇàÀÇ ÁøÈ´Â ±¸½½¸®±â, ȸÇÇ, ±Í½Å ÂѾƳ»±â, °¿ä¤ýÈÇØ¤ý´Þ·¡±â·ÎºÎÅÍ Á¦¹°
¹ÙÄ¡±â, ÁËÁöÀº °ª ¹°¾î³»±â, °ªÀ» Ä¡¸£°í µÇã±â¿¡ À̸£±â±îÁö Áøº¸ÇÏ¿´´Ù. Á¾±³Àû ÀǽÄÀ» Ä¡¸£´Â ±â¼úÀº ¿ø½Ã
Á¾ÆÄÀÇ ÇüÅ·κÎÅÍ, ÁÖ¹°À» °ÅÃļ ¸¶¼ú°ú ±âÀû¿¡ À̸£±â±îÁö º¯ÈµÇ¾ú´Ù. ¹°ÁúÀ» ÃÊ¿ùÇÏ´Â ¿µ¿ª¿¡ ´ëÇÑ »ç¶÷ÀÇ
°³³äÀÌ °¥¼ö·Ï ´õ º¹ÀâÇØÁö´Â µ¥ ¹ÝÀÀÇÏ¿© ÀǽÄ(ëðãÒ)ÀÌ ´õ º¹ÀâÇØÁöÀÚ, ºÒ°¡ÇÇÇÏ°Ô ÁÖ¼ú»ç¤ý»þ¸Õ¤ý»çÁ¦µéÀÌ ÀǽÄÀ»
Áö¹èÇÏ¿´´Ù.
90:0.2 (986.2) ¿ø½ÃÀÎÀÇ Áøº¸ÇÏ´Â °³³ä¿¡¼ °á±¹, ¿µ ¼¼°è´Â º¸Åë »ç¶÷¿¡°Ô ¹ÝÀÀÇÏÁö ¾Ê´Â´Ù°í »ý°¢µÇ¾ú´Ù.
»ç¶÷µé °¡¿îµ¥ ¿ÀÁ÷ ¿¹¿ÜÀÎ Àڵ鸸 ½Å¿¡°Ô ¸»¾¸À» µå¸± ¼ö ÀÖ¾ú´Ù. ¿µµéÀº ¿ÀÁ÷ Ưº°ÇÑ ³²ÀÚ³ª ¿©ÀÚÀÇ ¸»¸¸ µè°ï
Çß´Ù. ÀÌó·³ Á¾±³´Â Â÷ÃûÂ÷Ãû ³²ÀÇ ¼ÕÀ» ºô¸®°Ô µÇ´Â »õ·Î¿î ±¹¸é¿¡ Á¢¾îµç´Ù. ¹Ýµå½Ã ÁÖ¼ú»ç³ª »þ¸ÕÀ̳ª[1]
»çÁ¦°¡ ½ÅÀÚ¿Í ¼þ¹è ¹Þ´Â ´ë»ó »çÀÌ¿¡ ³¢¾îµç´Ù. ¿À´Ã³¯ À¯¶õ½Ã¾Æ ü°èÀÇ Á¶Á÷µÈ Á¾±³ÀÇ ½Å¾ÓÀº ÀÌ ¼öÁØ¿¡¼ ÁøÈÇÏ´Â
¹ßÀüÀ» °ÅÄ¡°í ÀÖ´Ù.
90:0.3 (986.3) ÁøÈ Á¾±³´Â ´Ü¼øÇÏ°í ¿ÂÅë °·ÂÇÑ µÎ·Á¿ò¿¡¼ »ý°Ü³ª°í, ÀÌ µÎ·Á¿òÀº ¾ËÁö ¸øÇÏ´Â
°Í, ¼³¸íÇÒ ¼ö ¾ø´Â °Í, ÀÌÇØÇÒ ¼ö ¾ø´Â °Í¿¡ ºÎµúÃÆÀ» ¶§ Àΰ£ÀÇ ¸Ó¸®¸¦ ÅëÇØ¼ ¼Ú±¸Ä£´Ù. ±Ã±Ø¿¡ Á¾±³´Â
Àü´ÉÇÑ »ç¶ûÀ» ¸Å¿ì ´Ü¼øÈ÷ ±ú´Ý´Â °æÁö¿¡ À̸£¸ç, Àΰ£ÀÇ È¥ÀÌ ¿ìÁÖÀÇ ¾Æ¹öÁö°¡ ¿ìÁÖÀÇ ¾ÆµéµéÀ» ÇѾøÀÌ »ç¶ûÇÑ´Ù´Â
°³³äÀ» ±ú¿ìÄ¥ ¶§, ÀÌ »ç¶ûÀº °ßµô ¼ö ¾øÀÌ ±× È¥À» ÈÛ¾´´Ù. ±×·¯³ª Á¾±³Àû ÁøÈÀÇ ½ÃÀÛ°ú ÀýÁ¤ »çÀÌ¿¡´Â »þ¸ÕÀÌ
ÆÇÄ¡´Â ±ä ¼¼¿ùÀÌ ³¢¸ç, À̵éÀº »ç¶÷°ú Çϳª´Ô »çÀÌ¿¡ Áß°³ÀÚ¤ýÅ뿪ÀÚ¤ýÁßÀçÀڷμ ÁÖÁ¦³Ñ°Ô ÀÚ¸®¸¦ Â÷ÁöÇÑ´Ù.
°¢ÁÖ[1] 90:0.2 »þ¸Õ
: »þ¸ÕÀº ÁÖ¼ú»ç·Î¼ ¿¾³¯ ¿ì¸®³ª¶óÀÇ ¹Ú¼ö³ª ¹«´çº¸´Ù »çȸÀû ÁöÀ§°¡ ³ô´Ù.
¡ãTop
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Paper
90
Shamanism¡ªMedicine
Men and Priests
90:0.1 The evolution of religious observances progressed from
placation, avoidance, exorcism, coercion, conciliation, and
propitiation to sacrifice, atonement, and redemption. The technique
of religious ritual passed from the forms of the primitive cult
through fetishes to magic and miracles; and as ritual became
more complex in response to man's increasingly complex concept
of the supermaterial realms, it was inevitably dominated by
medicine men, shamans, and priests.
90:0.2 In the advancing concepts of primitive man the spirit
world was eventually regarded as being unresponsive to the ordinary
mortal. Only the exceptional among humans could catch the ear
of the gods; only the extraordinary man or woman would be heard
by the spirits. Religion thus enters upon a new phase, a stage
wherein it gradually becomes secondhanded; always does a medicine
man, a shaman, or a priest intervene between the religionist
and the object of worship. And today most Urantia systems of
organized religious belief are passing through this level of
evolutionary development.
90:0.3 Evolutionary religion is born of a simple and all-powerful
fear, the fear which surges through the human mind when confronted
with the unknown, the inexplicable, and the incomprehensible.
Religion eventually achieves the profoundly simple realization
of an all-powerful love, the love which sweeps irresistibly
through the human soul when awakened to the conception of the
limitless affection of the Universal Father for the sons of
the universe. But in between the beginning and the consummation
of religious evolution, there intervene the long ages of the
shamans, who presume to stand between man and God as intermediaries,
interpreters, and intercessors.
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1.
óÀ½ »þ¸Õ¡ªÁÖ¼ú»ç
90:1.1 (986.4) »þ¸ÕÀº »ó±Þ ÁÖ¼ú»ç¿ä,
¿¹½ÄÀ» ¸Ã´Â ÁÖ¹° Àΰ£ÀÌ¿ä, ÁøÈ Á¾±³ÀÇ ¸ðµç °ü½À¿¡¼ ÃÊÁ¡ÀÌ µÇ´Â Àι°À̾ú´Ù. ¸¹Àº Áý´Ü¿¡¼ »þ¸ÕÀº ÀüÀï
ÃßÀ庸´Ù ³ô¾Ò´Âµ¥, À̰ÍÀº ±³È¸°¡ ±¹°¡¸¦ Áö¹èÇÏ´Â ½Ã´ë°¡ ½ÃÀÛµÈ °ÍÀ» ¾Ë¸°´Ù. »þ¸ÕÀº ¶§¶§·Î »çÁ¦·Î¼, ¾Æ´Ï
»çÁ¦ÀÎ ÀÓ±ÝÀ¸·Î¼µµ Ȱµ¿ÇÏ¿´´Ù. ÈÄÀÏÀÇ ¾î¶² ºÎÁ·µéÀº ÃʱâÀÇ »þ¸Õ ÁÖ¼ú»ç(Á¡ÀïÀÌ)¿Í ³ªÁß¿¡ ³ªÅ¸³ª´Â »þ¸Õ »çÁ¦¸¦
¸ðµÎ °¡Á³´Ù. ¿©·¯ °æ¿ì¿¡ »þ¸ÕÀÇ Á÷Ã¥Àº »ó¼ÓµÇ¾ú´Ù.
90:1.2 (986.5) ¿¾³¯¿¡
ÀÌ»óÇÑ °ÍÀº ¹«¾ùÀ̳ª ±Í½Å¿¡ µé·È´Ù°í º¸¾Ò±â ¶§¹®¿¡, ¾î¶² ³î¶ó¿î ±âÇü(Ðôû¡), Á¤½ÅÀ̳ª À°Ã¼ÀÇ ±âÇüÀº, ÁÖ¼ú»ç°¡
µÇ´Â ÀÚ°ÝÀ̾ú´Ù. ÀÌµé °¡¿îµ¥ ¸¹Àº ³²ÀÚ°¡ Áö¶öº´À» °¡Á³°í, ¸¹Àº ¿©ÀÚ°¡ È÷½ºÅ׸®°¡ ÀÖ¾ú´Ù. ÀÌ µÎ Á¾·ù´Â
½Å°ú ¾Ç¸¶¿¡ µé¸° °Í »Ó ¾Æ´Ï¶ó, ¿¾ÀûÀÇ ¿µ°¨(ÖÄÊï)ÀÇ »ó´ç ºÎºÐÀ» ¼³¸íÇß´Ù. ¿¾³¯ºÎÅÍ ÀÖ´ø »çÁ¦µéÀÇ »ó´ç¼ö°¡
³ªÁß¿¡ ¸Á»óÁõ ȯÀÚ¶ó ºÎ¸¥ µî±Þ¿¡ ¼ÓÇß´Ù.
90:1.3 (987.1) »ç¼ÒÇÑ
¹®Á¦¿¡¼ ¼ÓÀÓ¼ö¸¦ ½èÀ»Áö ¸ð¸£Áö¸¸, ´ë´Ù¼öÀÇ »þ¸ÕÀº ±×µéÀÌ ½Åµé·È´Ù´Â »ç½ÇÀ» ¹Ï¾ú´Ù. ȲȦÇÑ »óųª ¸öÀÌ ±»¾îÁö´Â
¹ßÀÛ¿¡ ½º½º·Î ºüÁú ¼ö ÀÖ´Â ¿©ÀÚ´Â °·ÂÇÑ »þ¸ÕÀÌ µÇ¾ú´Ù. ³ªÁß¿¡ ±×·± ¿©ÀÚµéÀº ¼±ÁöÀÚ¿Í ¿µ ¸Åü°¡ µÇ¾ú´Ù.
±×µéÀÇ ¸öÀÌ ±»¾îÁö´Â ȲȦÇÑ »óÅ´Â, ÁÖÀå¿¡ µû¸£¸é, Á×Àº »ç¶÷ÀÇ ±Í½Å°ú ±³ÅëÇÏ´Â µ¥ º¸Åë °ü·ÃµÇ¾ú´Ù. ¹µ
¿©ÀÚ »þ¸ÕÀÌ ¶ÇÇÑ Àü¹® Ãã²ÛÀ̾ú´Ù.
90:1.4 (987.2) ±×·¯³ª
¸ðµç »þ¸ÕÀÌ ½º½º·Î¿¡°Ô ¼ÓÁö´Â ¾Ê¾Ò´Ù. ¸¹Àº »þ¸ÕÀÌ ´«Ä¡ ºü¸£°í À¯´ÉÇÑ »ç±â²ÛÀ̾ú´Ù. ±× Á÷¾÷ÀÌ ¹ßÀüÇÔ¿¡ µû¶ó¼,
Dz³»±â´Â ÁÖ¼ú»ç ÀÚ°ÝÀ» ¾ò±â À§Çؼ ½Ã·Ã°ú ±Ø±â·Î 10³âÀÇ ¼¼¿ùÀ» °ß½À»ýÀ¸·Î ÀÏÇÏ´Â °ÍÀÌ ¿ä±¸µÇ¾ú´Ù. »þ¸ÕµéÀº
Àü¹® ÇüÅÂÀÇ º¹ÀåÀ» °³¹ßÇß°í ½Åºñ½º·¯¿î ÇàÀ§¸¦ Èä³»³Â´Ù. ±×µéÀº ºÎÁ· »ç¶÷µéÀ» °¨µ¿½ÃŰ°í ½Åºñ½º·¯¿î ´À³¦ÀÌ
µé°Ô ÇÏ´Â ¾î¶² ½ÅüÀû »óŸ¦ À¯µµÇÏ·Á°í ÈçÈ÷ ¸¶¾àÀ» ÀÌ¿ëÇß´Ù. º¸Åë »ç¶÷µéÀº ³¯·£ ¼ÕÀçÁÖÀÇ ¹¦±â¸¦ ÃÊÀÚ¿¬ÀÇ
°ÍÀ¸·Î ¿©°å°í, ¾à»èºü¸¥ »çÁ¦µéÀº º¹È¼ú(ÜÜü¥âú)À» óÀ½À¸·Î ÀÌ¿ëÇÏ¿´´Ù. ¿©·¯ ¿¾³¯ »þ¸ÕÀº ¶æÇÏÁö ¾Ê°Ô ÃÖ¸é¼ú°ú
¸¶ÁÖÃÆ°í, ´Ù¸¥ »ç¶÷µéÀº Àڱ⠹è²ÅÀ» ¿À·§µ¿¾È ¶Õ¾îÁ®¶ó º½À¸·Î ÀÚ±â ÃÖ¸éÀ» À¯µµÇß´Ù.
90:1.5 (987.3) ¸¹Àº »ç¶÷ÀÌ
ÀÌ ¼ú¼ö¿Í ¼ÓÀÓ¼ö¸¦ ÀÌ¿ëÇßÁö¸¸, ÇϳªÀÇ µî±ÞÀ¸·Î¼ ±×µéÀÇ ¸í¼ºÀº °á±¹ °ÑÀ¸·Î ³ªÅ¸³ ¾÷Àû¿¡ ´Þ·Á ÀÖ¾ú´Ù. »þ¸ÕÀÌ
½ÃµµÇÑ ÀÏ¿¡ ½ÇÆÐÇßÀ» ¶§, ±×·²µíÇÑ º¯¸íÀ» ´Ã¾î³õÀ» ¼ö ¾øÀ¸¸é, °µî(˽Ôõ)µÇ°Å³ª Á×À½À» ´çÇß´Ù. ÀÌó·³ Á¤Á÷ÇÑ
»þ¸ÕÀº ÀÏÂï À̽½·Î »ç¶óÁ³°í, ¿ÀÁ÷ ´«Ä¡ ºü¸¥ ¹è¿ìµé¸¸ »ì¾Æ³²¾Ò´Ù.
90:1.6 (987.4) ´ÄÀºÀÌ¿Í
Èû¼¾ »ç¶÷µéÀÇ ¼Õ¿¡¼ ºÎÁ· »ç¹«ÀÇ µ¶Á¡ ÁöÈÖ¸¦ »©¾Ñ¾Æ ´«Ä¡ ºü¸¥ÀÚ, ¿µ¸®ÇÑ ÀÚ, ¼±°ßÀÌ ÀÖ´Â ÀÚÀÇ ¼Õ¿¡ ´øÁ®
ÁØ °ÍÀº ÁÖ¼ú ½Å¾ÓÀ̾ú´Ù.
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1. The First
Shamans¡ªThe
Medicine Men
90:1.1 The shaman was the ranking medicine
man, the ceremonial fetishman, and the focus personality for
all the practices of evolutionary religion. In many groups the
shaman outranked the war chief, marking the beginning of the
church domination of the state. The shaman sometimes functioned
as a priest and even as a priest-king. Some of the later tribes
had both the earlier shaman-medicine men (seers) and the later
appearing shaman-priests. And in many cases the office of shaman
became hereditary.
90:1.2 Since in olden times anything abnormal was ascribed to
spirit possession, any striking mental or physical abnormality
constituted qualification for being a medicine man. Many of
these men were epileptic, many of the women hysteric, and these
two types accounted for a good deal of ancient inspiration as
well as spirit and devil possession. Quite a few of these earliest
of priests were of a class which has since been denominated
paranoiac.
90:1.3 While they may have practiced deception in minor matters,
the great majority of the shamans believed in the fact of their
spirit possession. Women who were able to throw themselves into
a trance or a cataleptic fit became powerful shamanesses; later,
such women became prophets and spirit mediums. Their cataleptic
trances usually involved alleged communications with the ghosts
of the dead. Many female shamans were also professional dancers.
90:1.4 But not all shamans were self-deceived; many were shrewd
and able tricksters. As the profession developed, a novice was
required to serve an apprenticeship of ten years of hardship
and self-denial to qualify as a medicine man. The shamans developed
a professional mode of dress and affected a mysterious conduct.
They frequently employed drugs to induce certain physical states
which would impress and mystify the tribesmen. Sleight-of-hand
feats were regarded as supernatural by the common folk, and
ventriloquism was first used by shrewd priests. Many of the
olden shamans unwittingly stumbled onto hypnotism; others induced
autohypnosis by prolonged staring at their navels.
90:1.5 While many resorted to these tricks and deceptions, their
reputation as a class, after all, stood on apparent achievement.
When a shaman failed in his undertakings, if he could not advance
a plausible alibi, he was either demoted or killed. Thus the
honest shamans early perished; only the shrewd actors survived.
90:1.6 It was shamanism that took the exclusive direction of
tribal affairs out of the hands of the old and the strong and
lodged it in the hands of the shrewd, the clever, and the farsighted.
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2.
ÁÖ¼ú °ü½À
90:2.1 (987.5) ¿µÀ» ºÒ·¯³»´Â °ÍÀº
¾ÆÁÖ Á¤¹ÐÇÏ°í »ó´çÈ÷ ±î´Ù·Î¿î ÀýÂ÷¿´°í, ¿¾³¯ÀÇ ¸»·Î ÇàÇØÁö´Â ¿À´Ã³¯ÀÇ ±³È¸ Àǽİú °ßÁÙ ¸¸ÇÏ´Ù. Àηù´Â ¾ÆÁÖ
ÀÏÂïºÎÅÍ ÃÊÀΰ£Àû µµ¿ò, °è½Ã¸¦ Ãß±¸ÇÏ¿´°í, »ç¶÷µéÀº »þ¸ÕÀÌ ½ÇÁ¦·Î ±×·¯ÇÑ °è½Ã¸¦ ¹Þ´Â´Ù°í ¹Ï¾ú´Ù. »þ¸ÕµéÀº
ÀÏÇÒ ¶§ ¾Ï½ÃÀÇ Å« ÈûÀ» ÀÌ¿ëÇ߾, °ÅÀÇ º¯ÇÔ¾øÀÌ ±×°ÍÀº ¼Ò±ØÀû ¾Ï½Ã¿´´Ù. °Ü¿ì ÃÖ±Ù¿¡ ¿Í¼¾ß Àû±ØÀûÀ¸·Î
¾Ï½Ã ±â¼úÀÌ ÀÌ¿ëµÇ¾ú´Ù. »þ¸Õ Á÷¾÷ÀÌ ¹ßÀüÇÏ´Â Ãʱ⿡ ±×µéÀº ºñ ºÎ¸£±â, º´ °íÄ¡±â, ¹üÁË Ã£¾Æ³»±â¿Í °°Àº
Á÷Á¾À¸·Î Àü¹®ÈÇϱ⠽ÃÀÛÇß´Ù. ±×·¯³ª º´ °íÄ¡´Â °ÍÀº »þ¸Õ ÁÖ¼ú»çÀÇ ÁÖ¿äÇÑ ±â´ÉÀÌ ¾Æ´Ï¾ú´Ù. ±×º¸´Ù Â÷¶ó¸®
»ýȰÀÇ À§ÇèÀ» ¾Ë°í ÅëÁ¦ÇÏ´Â °ÍÀ̾ú´Ù.
90:2.2 (987.6) °í´ë¿¡ Á¾±³¿Í ¼Ó¼¼¿¡¼ ¾²ÀÎ Èæ¸¶¼úÀº »çÁ¦³ª ¿¹¾ðÀÚ³ª »þ¸ÕÀ̳ª ÁÖ¼ú»çµéÀÌ ºÎ¸± ¶§
¹é¸¶¼úÀ̶ó°í ºÒ·¶´Ù. Èæ¸¶¼úÀ» ½ÇÇàÇÏ´Â ÀÚ¸¦ ¸¶¹ý»ç¤ý¸¶¼ú»ç¤ý¿ä¼ú»ç¤ý¸¶³à¤ý¸¶¼úÀïÀ̤ý°½Å¼ú»ç¤ý¿ä¼úÀïÀ̤ýÁ¡ÀïÀÌ·Î
ºÒ·¶´Ù. ½Ã°£ÀÌ Áö³ªÀÚ, ÀÚ¿¬À» ÃÊ¿ùÇÑ´Ù°í ÁÖÀåÇÏ´Â ±×·¯ÇÑ Á¢ÃËÀº ¸ðµÎ ¿ä¼úÀ̳ª ÁÖ¼ú·Î ºÐ·ùµÇ¾ú´Ù.
90:2.3 (987.7) ¸¶³àÀÇ ¸¶¹ýÀº ´õ ÀÏÂï ÀÖ´ø ºñÁ¤»óÀ̰í ÀÎÁ¤¹ÞÁö ¾ÊÀº ¿µµéÀÌ ºÎ¸®´Â ¸¶¼úÀ» Æ÷ÇÔÇß´Ù.
»þ¸ÕÀÇ ÁÖ¼úÀº º¸ÅëÀÇ ¿µ, ±×¸®°í ºÎÁ·ÀÌ ÀÎÁ¤ÇÏ´Â ½ÅµéÀÌ ÇàÇÏ´Â ±âÀû°ú °ü°èµÇ¾ú´Ù. ÈÄÀÏ¿¡ ¸¶³à´Â ¾Ç¸¶¿Í ¿¬°áµÇ¾ú°í,
ÀÌó·³ Á¾±³Àû ºÒ°ü¿ëÀ» ºñ±³Àû ÃÖ±Ù¿¡ ¸¹ÀÌ µå·¯³»´Â ¹«´ë°¡ ¸¶·ÃµÇ¾ú´Ù. ¸¶¼úÀº ¸¹Àº ¿ø½Ã ºÎÁ·¿¡°Ô Á¾±³¿´´Ù.
90:2.4 (987.8) »þ¸ÕµéÀº ¿ì¿¬ÀÌ ¿µµéÀÇ ¶æÀ» µå·¯³»´Â ¿ªÇÒÀ» ÇÑ´Ù°í Å©°Ô ¹Ï¾ú´Ù. ±×µéÀº Á¦ºñ¸¦
»Ì¾Æ¼ ÀÚÁÖ °áÁ¤À» ³»·È´Ù. ÀÌ Á¦ºñ»Ì´Â ¼ºÇâÀÌ Çö´ë¿¡ ³²¾Æ ÀÖ´Â °ÍÀº ¿ì¿¬ÀÌ °áÁ¤ÇÏ´Â ¸¹Àº ³ë¸§ »Ó ¾Æ´Ï¶ó,
¶ÇÇÑ Àß ¾Ë·ÁÁø ¡°¼ú·¡·Î µûµ¹¸®±â¡±ÇÏ´Â[2] ¿î¹®(ê¤Ùþ)¿¡¼µµ ³ªÅ¸³´Ù. ÇѶ§´Â µûµ¹¸²¹ÞÀº ¼ú·¡´Â Á×¾î¾ß Çß´Ù.
ÀÌÁ¦ ±×·± »ç¶÷Àº ¾î¶² ¾î¸°¾ÆÀÌ ³îÀÌ¿¡¼ ¼ú·¡ÀÌ´Ù. ¿ø½ÃÀο¡°Ô ½É°¢ÇÑ ÀÏÀ̾ú´ø °ÍÀÌ Çö´ë¿¡ ¾î¸°¾ÆÀÌÀÇ ¿À¶ôÀ¸·Î
»ì¾Æ³²¾Ò´Ù.
90:2.5 (988.1) ¡°»Í³ª¹« ²À´ë±â¿¡¼ ¹Ù½º¶ô°Å¸®´Â ¼Ò¸®¸¦ µéÀ» ¶§, ³Ê´Â ºÐ¹ßÇÒÁö¶ó¡±ÇÏ´Â °Íó·³,
ÁÖ¼ú»ç´Â ¡Á¶¿Í ÀüÁ¶¸¦ Å©°Ô ¹Ï¾ú´Ù. Á¾Á·ÀÇ ¿ª»ç¿¡¼ ¾ÆÁÖ ÀÏÂïºÎÅÍ »þ¸ÕµéÀº º°¿¡ ´«À» µ¹·È´Ù. ¿ø½ÃÀÇ Á¡¼º¼úÀº
¼¼°è¿¡ ³Î¸® ÆÛÁø ¹ÏÀ½ÀÌ¿ä °ü½ÀÀ̾ú´Ù. ²ÞÀÇ Ç®À̵µ ³Î¸® ÆÛÁ³´Ù. ÀÌ ¸ðµç °Í ÈÄ¿¡, Á×Àº ÀÚÀÇ ¿µ°ú ±³ÅëÇÒ
¼ö ÀÖ´Ù°í ÁÖÀåÇÏ´Â º¯´ö½º·¯¿î ¿©ÀÚ »þ¸ÕÀÌ µÚÀÌ¾î ³ªÅ¸³µ´Ù.
90:2.6 (988.2) °í´ë¿¡ ±â¿øÀÌ ÀÖÁö¸¸, ±â¿ì»ç(Ñ·éëÞÔ)³ª õ±â(ô¸Ñ¨)¸¦ ¿òÁ÷ÀÌ´Â »þ¸ÕÀº ¿À·£ ¼¼¿ùÀ»
°ÅÃļ Á× ¹öƼ¾î ¿Ô´Ù. ±Ø½ÉÇÑ °¡¹³Àº ¿¾³¯ ³ó»ç²Û¿¡°Ô Á×À½À» ¶æÇß´Ù. ³¯¾¾¸¦ ÅëÁ¦ÇÏ´Â °ÍÀÌ °í´ëÀÇ ¸¹Àº ¸¶¼úÀÇ
¸ñÀûÀ̾ú´Ù. ¹®¸íÈµÈ »ç¶÷Àº ¾ÆÁ÷µµ ´ëÈÇÒ ¶§ ³¯¾¾¸¦ º¸Åë À̾߱â°Å¸®·Î »ï´Â´Ù. ¿¾³¯ »ç¶÷µéÀº ¸ðµÎ »þ¸ÕÀÌ
ºñ¸¦ ³»¸®°Ô ÇÏ´Â ÈûÀÌ ÀÖ´Ù°í ¹Ï¾úÁö¸¸, ½ÇÆÐÇßÀ» ¶§ ¿Ö ½ÇÆÐÇߴ°¡ ¼³¸íÇÏ´Â ±×·²µíÇÑ Çΰ踦 ³»³õÀ» ¼ö ¾øÀ¸¸é,
±×¸¦ Á×ÀÌ´Â °ÍÀÌ Ç³½ÀÀ̾ú´Ù.
90:2.7 (988.3) ·Î¸¶ÀÇ È²Á¦µéÀº °Åµì Á¡¼º°¡µéÀ» Ãß¹æÇßÁö¸¸, ´ëÁßÀÌ ±×µéÀÇ ÈûÀ» ¹Ï¾ú±â ¶§¹®¿¡ ±×µéÀº
º¯ÇÔ¾øÀÌ µÇµ¹¾Æ¿Ô´Ù. ±×µéÀ» ÂѾƳ¾ ¼ö ¾ø¾ú°í, ±×¸®½ºµµ µÚ 16¼¼±â¿¡µµ ¼¾ç¿¡¼ ±³È¸¿Í ±¹°¡ÀÇ ÁöµµÀÚµéÀº
Á¡¼º¼úÀÇ ÈÄ¿øÀÚ¿´´Ù. ÃѸíÇÏ´Ù°í »ý°¢µÇ´Â Çã´ÙÇÑ »ç¶÷ÀÌ, Çà¿îÀÇ º°À̳ª ºÒ¿îÀÇ º°ÀÇ Áö¹è¸¦ ¹ÞÀ¸¸ç »ç¶÷ÀÌ Å¾
¼ö ÀÖ´Ù°í, õüµéÀÌ ³ª¶õÈ÷ ÀÖ´Â °ÍÀº ¶¥¿¡¼ ¿©·¯ °¡Áö ¸ðÇèÀÇ °á°ú¸¦ Á¿ìÇÑ´Ù°í ¾ÆÁ÷µµ ¹Ï´Â´Ù. ±Ó±¸¸Û ³ÐÀº
»ç¶÷µéÀÌ ¾ÆÁ÷µµ Á¡ÀïÀ̸¦ ÈÄ¿øÇÑ´Ù.
90:2.8 (988.4) ±×¸®½ºÀÎÀº ½ÅŹ(ãêöþ)ÀÇ Á¶¾ðÀÌ È¿·ÂÀÌ ÀÖ´Ù°í ¹Ï¾ú°í, Áß±¹ÀÎÀº ¸¶±Í·ÎºÎÅÍ º¸È£¸¦
¹ÞÀ¸·Á°í ¸¶¼úÀ» ½èÀ¸¸ç, ÁÖ¼úÀº Àεµ¿¡¼ ¹ø¼ºÇß°í ¾ÆÁ÷µµ Áß¾Ó ¾Æ½Ã¾Æ¿¡¼ ¹öÁ£ÀÌ Áö¼ÓÇÑ´Ù. ÁÖ¼úÀº ¼¼°èÀÇ ¸¹Àº
°÷¿¡¼ µÎ·ç, °Ü¿ì ¿äÁîÀ½¿¡¾ß ¹ö¸° °ü½ÀÀÌ´Ù.
90:2.9 (988.5) ¶§¶§·Î Âü ¼±ÁöÀÚ¿Í ¼±»ýµéÀÌ ÀϾ¼ ÁÖ¼ú ½Å¾ÓÀ» ºñÆÇÇÏ°í Æø·ÎÇÏ¿´´Ù. »ç¶óÁö´Â
È«ÀÎÁ¶Â÷µµ Áö³ ¸î¹é ³â ¾È¿¡ ±×·¯ÇÑ ¼±ÁöÀÚ°¡ ÀÖ¾ú´Âµ¥, ¼î´Ï Á·ÀÇ ÅÙ½ºÄ⟿ʹ žçÀÇ ÀϽÄ(ìíãÚ)ÀÌ 1808³â¿¡
ÀÖÀ» °ÍÀ» ¿¹¾ðÇß°í, ¹éÀÎÀÇ ¾Ç´öÀ» ºñ³ÇÏ¿´´Ù. Çã´ÙÇÑ ÂüµÈ ¼±»ýÀÌ ¿À·§µ¿¾ÈÀÇ ÁøÈ ¿ª»ç¸¦ ÅëÇØ¼, ¿©·¯ ºÎÁ·°ú
Á¾Á· »çÀÌ¿¡¼ ³ªÅ¸³µ´Ù. ¾î¶² ½Ã´ëÀÇ »þ¸ÕÀ̳ª »çÁ¦°¡ ´ëÁß(ÓÞñë) ±³À°À» ¹Ý´ëÇÏ°í °úÇÐÀÇ Áøº¸¸¦ ¸ÁÄ¡·Á°í ¾Ö¾²´õ¶óµµ
±×µé¿¡°Ô µµÀüÇÏ·Á°í ÂüµÈ ¼±»ýµéÀÌ ´Ã °è¼ÓÇØ¼ ³ªÅ¸³¯ °ÍÀÌ´Ù.
90:2.10 (988.6) ¿©·¯ ¸é¿¡¼, ºø³ª°£ ¹æ¹ýÀ¸·Î, ¿¾ »þ¸ÕµéÀº Çϳª´ÔÀÇ ¸ñ¼Ò¸®¿ä ¼·¸®ÀÇ º¸°üÀڷμ
¸í¼ºÀ» À¯ÁöÇß´Ù. ±×µéÀº °«³¾Æ±â¿¡°Ô ¹°À» »Ñ·È°í, ±×µé¿¡°Ô À̸§À» ÁÖ¾úÀ¸¸ç, ³²Àڵ鿡°Ô Çҷʸ¦ ÁÖ¾ú´Ù. ¸ðµç
Àå·Ê½ÄÀ» ÁÖ°üÇß°í, Á×Àº ÀÚ°¡ ¿µ ³ª¶ó¿¡ ¾ÈÀüÈ÷ µµÂøÇß´Ù°í °ø½ÄÀ¸·Î ¼±Æ÷Çß´Ù.
90:2.11 (988.7) »þ¸Õ »çÁ¦¿Í ÁÖ¼ú»çµéÀº, °ÑÀ¸·Î ¿µµé¿¡°Ô ¹ÙÄ¡´Â Á¦¹°ÀÎ ¿©·¯ °¡Áö ¿ä±ÝÀ» ÃàÀûÇÔÀ¸·Î
ÈçÈ÷ ¾ÆÁÖ ºÎÀ¯ÇÏ°Ô µÇ¾ú´Ù. ¶äÇÏÁö ¾Ê°Ô »þ¸ÕÀº ½ÇÁúÀûÀ¸·Î ºÎÁ· Àç»êÀ» ´Ù ²ø¾î ¸ðÀ¸°ï Çß´Ù. ºÎÀÚ°¡ Á×°í
³ª¸é, ±×ÀÇ Àç»êÀ» »þ¸Õ°ú ¾î¶² °øÀÍ »ç¾÷À̳ª ÀÚ¼±(í±à¼)¿¡ ¶È°°ÀÌ ³ª´©´Â °ÍÀÌ Ç³½ÀÀ̾ú´Ù. ÀÌ °ü½ÀÀº ¾ÆÁ÷µµ
ƼºªÀÇ ¾î¶² ±¸¼®¿¡¼ ÇàÇØÁö´Âµ¥, °Å±â¿¡´Â ³²ÀÚ Àα¸ÀÇ ¹ÝÀÌ ÀÌ µî±ÞÀÇ ºñ»ý»êÀÚ¿¡ ¼ÓÇÑ´Ù.
90:2.12 (989.1) »þ¸ÕÀº ¿ÊÀ» Àß Â÷·Á ÀÔ¾ú°í, ¾Æ³»¸¦ º¸Åë ¸î¸í °Å´À·È´Ù. ±×µéÀº ÃÖÃÊÀÇ ±ÍÁ·À̾ú°í,
ºÎÁ·ÀÇ ¸ðµç Á¦ÇÑÀ» ¸éÁ¦¹Þ¾Ò´Ù. ±×µéÀº ¾ÆÁÖ ÈçÈ÷ ³·Àº µî±ÞÀÇ ¸Ó¸®¿Í µµ´öÀ» °¡Áö°í ÀÖ¾ú´Ù. ±×µéÀº °æÀïÀÚ¸¦
¸¶³à³ª ¸¶¼ú»ç¶ó°í ºÒ·¯¼ ¾ï´·¶°í, ¾ÆÁÖ ÈçÈ÷ ¿µÇâ·Â°ú ±Ç·ÂÀ» °¡Áø ÀÚ¸®¿¡ ¿Ã¶úÀ¸¸ç, ±×·¡¼ ÃßÀåÀ̳ª ÀÓ±ÝÀ»
Áö¹èÇÒ ¼ö ÀÖ¾ú´Ù.
90:2.13 (989.2) ¿ø½ÃÀÎÀº »þ¸ÕÀ» ÇÊ¿ä¾ÇÀ̶ó°í ¿©°å´Ù. »þ¸ÕÀ» ¹«¼¿öÇßÀ¸³ª »ç¶ûÇÏÁö´Â ¾Ê¾Ò´Ù. ¿¾³¯
»ç¶÷Àº Áö½ÄÀ» Á¸°æÇß°í, ÁöÇý¸¦ Á¸ÁßÇÏ°í ±× °ªÀ» Ä¡·¶´Ù. »þ¸ÕÀº ´ëü·Î »ç±â(Þñѧ)¿´Áö¸¸, ÁÖ¼úÀ» Á¸ÁßÇÏ´Â
°ÍÀº Á¾Á·ÀÇ ÁøÈ¿¡¼ ÁöÇý¿¡ ¿ôµ·À» ÁöºÒÇßÀ½À» Àß º¸¿©ÁØ´Ù.
°¢ÁÖ[2] 90:2.4 ¼ú·¹·Î µûµ¹¸®±â: ¼ýÀÚ¸¦
Ç®ÀÌÇÏ´Â ³ë·¡¿¡¼ ¸¶Áö¸· À½ÀýÀ» ºÎ¸£°Ô µÈ ¾ÆÀ̰¡ ºüÁö´Â ³îÀÌ.
¡ãTop
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2. Shamanistic Practices
90:2.1 Spirit conjuring was a very precise
and highly complicated procedure, comparable to present-day
church rituals conducted in an ancient tongue. The human race
very early sought for superhuman help, for revelation; and men
believed that the shaman actually received such revelations.
While the shamans utilized the great power of suggestion in
their work, it was almost invariably negative suggestion; only
in very recent times has the technique of positive suggestion
been employed. In the early development of their profession
the shamans began to specialize in such vocations as rain making,
disease healing, and crime detecting. To heal diseases was not,
however, the chief function of a shamanic medicine man; it was,
rather, to know and to control the hazards of living.
90:2.2 Ancient black art, both religious and secular, was called
white art when practiced by either priests, seers, shamans,
or medicine men. The practitioners of the black art were called
sorcerers, magicians, wizards, witches, enchanters, necromancers,
conjurers, and soothsayers. As time passed, all such purported
contact with the supernatural was classified either as witchcraft
or shamancraft.
90:2.3 Witchcraft embraced the magic performed by earlier, irregular,
and unrecognized spirits; shamancraft had to do with miracles
performed by regular spirits and recognized gods of the tribe.
In later times the witch became associated with the devil, and
thus was the stage set for the many comparatively recent exhibitions
of religious intolerance. Witchcraft was a religion with many
primitive tribes.
90:2.4 The shamans were great believers in the mission of chance
as revelatory of the will of the spirits; they frequently cast
lots to arrive at decisions. Modern survivals of this proclivity
for casting lots are illustrated, not only in the many games
of chance, but also in the well-known " counting-out "
rhymes. Once, the person counted out must die; now, he is only
it in some childish game. That which was serious business to
primitive man has survived as a diversion of the modern child.
90:2.5 The medicine men put great trust in signs and omens,
such as, " When you hear the sound of a rustling in the
tops of the mulberry trees, then shall you bestir yourself.
" Very early in the history of the race the shamans turned
their attention to the stars. Primitive astrology was a world-wide
belief and practice; dream interpreting also became widespread.
All this was soon followed by the appearance of those temperamental
shamanesses who professed to be able to communicate with the
spirits of the dead.
90:2.6 Though of ancient origin, the rain makers, or weather
shamans, have persisted right on down through the ages. A severe
drought meant death to the early agriculturists; weather control
was the object of much ancient magic. Civilized man still makes
the weather the common topic of conversation. The olden peoples
all believed in the power of the shaman as a rain maker, but
it was customary to kill him when he failed, unless he could
offer a plausible excuse to account for the failure.
90:2.7 Again and again did the Caesars banish the astrologers,
but they invariably returned because of the popular belief in
their powers. They could not be driven out, and even in the
sixteenth century after Christ the directors of Occidental church
and state were the patrons of astrology. Thousands of supposedly
intelligent people still believe that one may be born under
the domination of a lucky or an unlucky star; that the juxtaposition
of the heavenly bodies determines the outcome of various terrestrial
adventures. Fortunetellers are still patronized by the credulous.
90:2.8 The Greeks believed in the efficacy of oracular advice,
the Chinese used magic as protection against demons, shamanism
flourished in India, and it still openly persists in central
Asia. It is an only recently abandoned practice throughout much
of the world.
90:2.9 Ever and anon, true prophets and teachers arose to denounce
and expose shamanism. Even the vanishing red man had such a
prophet within the past hundred years, the Shawnee Teuskwatowa,
who predicted the eclipse of the sun in 1808 and denounced the
vices of the white man. Many true teachers have appeared among
the various tribes and races all through the long ages of evolutionary
history. And they will ever continue to appear to challenge
the shamans or priests of any age who oppose general education
and attempt to thwart scientific progress.
90:2.10 In many ways and by devious methods the olden shamans
established their reputations as voices of God and custodians
of providence. They sprinkled the newborn with water and conferred
names upon them; they circumcised the males. They presided over
all burial ceremonies and made due announcement of the safe
arrival of the dead in spiritland.
90:2.11 The shamanic priests and medicine men often became very
wealthy through the accretion of their various fees which were
ostensibly offerings to the spirits. Not infrequently a shaman
would accumulate practically all the material wealth of his
tribe. Upon the death of a wealthy man it was customary to divide
his property equally with the shaman and some public enterprise
or charity. This practice still obtains in some parts of Tibet,
where one half the male population belongs to this class of
nonproducers.
90:2.12 The shamans dressed well and usually had a number of
wives; they were the original aristocracy, being exempt from
all tribal restrictions. They were very often of low-grade mind
and morals. They suppressed their rivals by denominating them
witches or sorcerers and very frequently rose to such positions
of influence and power that they were able to dominate the chiefs
or kings.
90:2.13 Primitive man regarded the shaman as a necessary evil;
he feared him but did not love him. Early man respected knowledge;
he honored and rewarded wisdom. The shaman was mostly fraud,
but the veneration for shamanism well illustrates the premium
put upon wisdom in the evolution of the race.
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3.
º´°ú Á×À½¿¡ ´ëÇÑ »þ¸Õ ÀÌ·Ð
90:3.1 (989.3) ¿¾³¯ »ç¶÷ÀÌ ÀڽŰú
¹°Áú ȯ°æÀÌ Á÷Á¢, ±Í½ÅÀÇ º¯´ö°ú ¿µÀÇ Ãë¹Ì¿¡ ¹Î°¨ÇÏ´Ù°í º¸¾Ò±â ¶§¹®¿¡, ±×ÀÇ Á¾±³°¡ ¹°ÁúÀû ÀÏ¿¡¸¸ ¼øÀüÈ÷
°ü°èµÇ¾ú´Ù´Â °ÍÀº ÀÌ»óÇÑ ÀÏÀÌ ¾Æ´Ï´Ù. Çö´ëÀÎÀº ÀÚ±âÀÇ ¹°Áú ¹®Á¦¸¦ Á÷Á¢ °ø°ÝÇÑ´Ù. »ç¹°ÀÌ ±×ÀÇ ¸Ó¸®¸¦ ÃѸíÇϰÔ
¾²´Â µ¥ ¹ÝÀÀÇÏ´Â °ÍÀ» ±ú´Ý´Â´Ù. ¸¶Âù°¡Áö·Î ¿ø½ÃÀÎÀº ¹°¸®Àû ¿µÅä¿¡ ÀÖ´Â »ý¸í°ú ¿¡³ÊÁö¸¦ ¼öÁ¤Çϰí, ¾Æ´Ï ÅëÁ¦Çϱ⸦
¹Ù¶ú´Ù. ±×¸®°í ¿ìÁÖ¿¡ ´ëÇÑ ¿ø½ÃÀÎÀÇ ÀÌÇØ°¡ Á¦ÇÑµÈ °ÍÀº ±×·Î ÇÏ¿©±Ý ±Í½Å¤ý¿µ¤ý½ÅµéÀÌ ¸ö¼Ò Á÷Á¢, »ý¸í°ú ¹°ÁúÀ»
³¹³¹ÀÌ ÅëÁ¦ÇÏ´Â µ¥ °ü¿©ÇÑ´Ù´Â °ü³äÀ¸·Î À̲ø¾ú±â ¶§¹®¿¡, ÀÌÄ¡¿¡ ¸Â°Ô ¿ø½ÃÀÎÀº ÀÌ ÃÊÀΰ£ ¸Å°³ÀÚµéÀÇ ÀºÇý¿Í
ÁöÁö¸¦ ¾òÀ¸·Á°í ³ë·ÂÀ» ±â¿ï¿´´Ù.
90:3.2 (989.4) ÀÌ °üÁ¡¿¡¼
ºñÃß¾î º¼ ¶§, °í´ëÀÇ Á¾ÆÄ ¿¹½Ä¿¡¼ ¼³¸íÇÒ ¼ö ¾ø°í ºñÇÕ¸®ÀûÀÎ ¸¹Àº °ÍÀÌ ÀÌÇØµÈ´Ù. Á¾ÆÄÀÇ ¿¹½ÄÀº ¿ø½ÃÀÎÀÌ
ÀڱⰡ »ì°í ÀÖ´Â ¹°Áú ¼¼°è¸¦ ÅëÁ¦ÇÏ·Á´Â ½Ãµµ¿´´Ù. ¿ø½ÃÀÎÀº ¸ñ¼ûÀ» ¿¬ÀåÇÏ°í °Ç°À» º¸ÀåÇÏ·Á´Â ¸ñÀûÀ¸·Î ¸¹Àº
³ë·ÂÀ» ±â¿ï¿´´Ù. ¸ðµç º´°ú Á×À½ ±× ÀÚü°¡ ÃÖÃÊ¿¡´Â ¿µ Çö»óÀ¸·Î °£ÁֵǾú±â ¶§¹®¿¡, »þ¸ÕÀÌ ÁÖ¼ú»ç¿Í »çÁ¦·Î¼
Ȱµ¿Çϸé¼, ¶ÇÇÑ ÀÇ»ç(ì¢ÞÔ)¿Í ¿Ü°ú ÀÇ»ç·Î ¼ö°íÇØ¾ß ÇÏ´Â °ÍÀÌ ºÒ°¡ÇÇÇß´Ù.
90:3.3 (989.5) ¿ø½ÃÀÎÀÇ
¸Ó¸®´Â »ç½ÇÀ» ¾ËÁö ¸øÇÏ¿© Àå¾Ö¸¦ ¹ÞÀ»Áö ¸ð¸£Áö¸¸, ±× ¸ðµç °Í¿¡ ³í¸®°¡ ÀÖ¾ú´Ù. »ý°¢ ±íÀº »ç¶÷µéÀÌ º´°ú
Á×À½À» ÁöÄѺ¼ ¶§, ±×µéÀº ÀÌ·¯ÇÑ °í³ÀÇ ¿øÀÎÀ» ±Ô¸íÇÏ´Â µ¥ Âø¼öÇϰí, ÀÌÇØÇÏ´Â µ¥ µû¶ó¼, »þ¸Õ°ú °úÇÐÀÚ´Â
°íÅë¿¡ °üÇÑ ´ÙÀ½ ¿©·¯ ÀÌ·ÐÀ» ÁÖâÇÏ¿´´Ù:
90:3.4 (989.6) 1. ±Í½Å¡ª¿µÀÇ
Á÷Á¢ ¿µÇâ. º´°ú Á×À½À» ¼³¸íÇÏ´Â µ¥ °¡Àå ÀÏÂï Á¦±âµÈ °¡¼³Àº ¿µµéÀÌ È¥ÀÌ ¸ö¿¡¼ ³ª¿Àµµ·Ï À¯È¤ÇÔÀ¸·Î º´À»
ÀÏÀ¸Å°¸ç, È¥ÀÌ µ¹¾Æ°¡Áö ¸øÇϸé Á×À½ÀÌ µû¸¥´Ù´Â °ÍÀ̾ú´Ù. ¿¾³¯ »ç¶÷µéÀº º´À» ÀÏÀ¸Å°´Â ±Í½ÅÀÌ ¾ÇÀÇ·Î ÇÏ´Â
ÇàÀ§¸¦ ³Ê¹« ¹«¼¿öÇØ¼, ÈçÈ÷ ¸ÔÀ» °ÍÀ̳ª ¹°µµ ÁÖÁö ¾Ê°í ¾ÆÇ »ç¶÷À» ¹ö·È´Ù. ±×¸©µÈ ±Ù°Å¿Í »ó°ü ¾øÀÌ,
ÀÌ °ü³äÀº º´µç »ç¶÷À» ½ÇÁúÀûÀ¸·Î °Ý¸®Çϰí Àü¿°º´ÀÌ ÆÛÁö´Â °ÍÀ» ¸·¾Ò´Ù.
90:3.5 (989.7) 2. Æø·Â¡ªºÐ¸íÇÑ
¿øÀÎ. ¾î¶² »ç°í³ª Á×À½ÀÇ ¿øÀÎÀº È®ÀÎÇϱ⠾ÆÁÖ ½¬¿ü°í, ±×·¡¼ ÀÌ·¯ÇÑ ¿øÀÎÀº ±Í½Å ÇàÀ§ÀÇ Á¾·ù·ÎºÎÅÍ ÀÏÂï
Á¦°ÅµÇ¾ú´Ù. ÀüÀï, µ¿¹°°ú ½Î¿òÇϱâ, ±×¸®°í ±âŸ ±Ý¹æ È®ÀÎÇÒ ¼ö ÀÖ´Â ¸Åüµé¿¡ µû¸£´Â »ç¸Á°ú »óó´Â ÀÚ¿¬½º·¯¿î
ÀÏ·Î »ý°¢µÇ¾ú´Ù. ±×·¯³ª º´ÀÌ ³´´Â µ¥ ¿À·¡ °É¸®°Å³ª, ¶Ç´Â ¡°ÀÚ¿¬½º·¯¿î¡± ¿øÀÎÀ¸·Î »ý°Üµµ »óó°¡ °ò´Â °ÍÀº
¿©ÀüÈ÷ ¿µµé¿¡°Ô Ã¥ÀÓÀÌ ÀÖ´Ù°í ¿À·§µ¿¾È ¹Ï¾ú´Ù. °üÂûÇÒ ¼ö ÀÖ´Â ¾Æ¹«·± ÀÚ¿¬ ¿äÀÎÀ» ¹ß°ßÇÒ ¼ö ¾øÀ¸¸é, ¿µ
±Í½ÅµéÀÌ ¿©ÀüÈ÷ º´°ú Á×À½¿¡ Ã¥ÀÓÀÌ ÀÖ´Ù°í º¸¾Ò´Ù.
90:3.6 (990.1) ¿À´Ã³¯
¾ÆÇÁ¸®Ä«¿Í ±âŸ Áö¿ª¿¡¼, Ⱦ»ç(üôÞÝ)°¡ ¾Æ´Ñ Á×À½ÀÌ ÀϾ ¶§¸¶´Ù ¾î¶² »ç¶÷À» Á×ÀÌ´Â ¿ø½Ã ¹ÎÁ·µéÀ» ¹ß°ßÇÒ
¼ö ÀÖ´Ù. ±×µéÀÇ ÁÖ¼ú»ç´Â ÁË ÀÖ´Â ÆíÀ» ÁöÀûÇÑ´Ù. ¾î¸Ó´Ï°¡ ¾ÆÀ̸¦ ³º´Ù°¡ Á×À¸¸é, ±× ¾ÆÀÌ´Â Áï½Ã ¸ñ Á¹·Á
Á×À½À» ´çÇß´Ù¡ªÇÑ ¸ñ¼ûÀ¸·Î ´Ù¸¥ ¸ñ¼ûÀ» °±´Â´Ù.
90:3.7 (990.2) 3. ¸¶¼ú¡ªÀûµéÀÇ
¿µÇâ. ¸¹Àº Áúº´ÀÌ ¿ä¼ú, °ð ¾ÇÇÑ ´«, ±×¸®°í ´©±¸¸¦ ÁöÀûÇÏ´Â ¸¶¼ú ȰÀÇ ÀÛ¿ëÀ¸·Î ÀÎÇÏ¿© »ý±ä´Ù°í »ý°¢µÇ¾ú´Ù.
ÇѶ§´Â ´©±¸¿¡°Ô ¼Õ°¡¶ôÁúÇÏ´Â °ÍÀÌ Á¤¸»·Î À§ÇèÇß´Ù. ¾ÆÁ÷µµ ¼Õ°¡¶ôÁúÇÏ´Â °ÍÀÌ ¿¹ÀÇ¿¡ ¾î±ß³´Ù°í »ý°¢µÈ´Ù. ºÐ¸íÄ¡
¾ÊÀº º´°ú Á×À½ÀÌ ÀÖÀ» °æ¿ì¿¡, ¿¾³¯ »ç¶÷µéÀº Á¤½ÄÀ¸·Î °Ë½ÃÇϰí, ½Ãü¸¦ ÇØºÎÇϰí, ¹«¾ùÀ» ¹ß°ßÇÏ¸é ±×°ÍÀÌ
Á×À½ÀÇ ¿øÀÎÀ̶ó°í °áÁ¤À» ³»¸®°ï Çß´Ù. ±×·¸Áö ¾ÊÀ¸¸é Á×À½À» ¿ä¼úÀÇ Ã¥ÀÓÀ¸·Î µ¹¸®°ï ÇßÀ¸¸ç, µû¶ó¼ ±×¿¡ Ã¥ÀÓ
ÀÖ´Â ¸¶³à¸¦ Á×ÀÌ´Â °ÍÀÌ ÇÊ¿äÇß´Ù. ¿¾³¯ °Ë½Ã°üÀÇ °Ë½Ã´Â ¸¶³à¶ó°í »ý°¢µÈ ÀÚµéÀÇ ¸ñ¼ûÀ» ¸¹ÀÌ °ÇÁ³´Ù. ¾î¶²
»ç¶÷µé »çÀÌ¿¡¼, ºÎÁ· »ç¶÷Àº ½º½º·Î ¸¶¼úÀ» ¾´ °á°ú·Î Á×À» ¼ö ÀÖ´Ù°í ¹Ï¾ú°í, ÀÌ °æ¿ì¿¡´Â ¾Æ¹«µµ °í¹ßµÇÁö
¾Ê¾Ò´Ù.
90:3.8 (990.3) 4. ÁË¡ª±Ý±â
À§¹Ý¿¡ ´ëÇÑ ¹ú. ºñ±³Àû ±Ù·¡¿¡ À̸£·¯, Áúº´Àº °³ÀÎÀ̳ª Á¾Á·ÀÌ ÀúÁö¸¥ ÁË¿¡ ´ëÇÑ ¹úÀ̶ó°í ¹Ï¾ú´Ù. ÀÌ ¼öÁØÀÇ
ÁøÈ¸¦ °ÅÄ¡´Â ¹ÎÁ·µé »çÀÌ¿¡¼ À¯ÇàÇÏ´Â ÀÌ·ÐÀº, »ç¶÷ÀÌ ±Ý±â¸¦ ¾î±âÁö ¾Ê¾ÒÀ¸¸é Áúº´À¸·Î °í»ýÇÒ ¼ö ¾ø´Ù´Â °ÍÀÌ´Ù.
Áúº´°ú °íÅëÀ» ¡°±×µé ¾È¿¡ ÀÖ´Â Àü´ÉÀÚÀÇ È»ì¡±·Î ¿©±â´Â °ÍÀº ±×·¯ÇÑ °ü³äÀÇ ÀüÇüÀÌ´Ù. Áß±¹Àΰú ¸Þ¼ÒÆ÷Ÿ¹Ì¾ÆÀÎÀº
¿À·§µ¿¾È º´ÀÌ ³ª»Û ¾Ç¸¶µéÀÌ ÇൿÇÑ °á°ú¶ó°í ¿©°å´Ù. ÇÏÁö¸¸ °¥´ë¾ÆÀÎÀº ¶ÇÇÑ º°ÀÌ °íÅëÀÇ ¿øÀÎÀ̶ó°í º¸¾Ò´Ù.
½ÅÀÌ ¼º³ °á°ú·Î Áúº´ÀÌ »ý±ä´Ù´Â ÀÌ ÀÌ·ÐÀº, ¹®¸íȵǾú´Ù°í ¼Ò¹®³ ¿©·¯ Áý´ÜÀÇ À¯¶õ½Ã¾ÆÀÎ »çÀÌ¿¡¼ ¾ÆÁ÷µµ
À¯ÇàÇÑ´Ù.
90:3.9 (990.4) 5. ÀÚ¿¬
¿øÀÎ. Àηù´Â ¿¡³ÊÁö¤ý¹°Áú¤ý»ý¸íÀ» ´Ù·ç´Â ¹°¸®Àû ºÐ¾ß¿¡¼, ¿øÀΰú °á°úÀÇ »óÈ£ °ü°èÀÎ ¹°ÁúÀû ºñ¹ÐÀ» ¹è¿ì´Â
µ¥ ¾ÆÁÖ ´õµð¾ú´Ù. °í´ë ±×¸®½ºÀÎÀº ¾Æ´ã¼ÕÀÇ °¡¸£Ä§ÀÇ ÀüÅëÀ» °£Á÷Ç߱⠶§¹®¿¡, ¸ðµç º´ÀÌ ÀÚ¿¬ÀÇ ¿øÀο¡¼ »ý±ä
°á°úÀÎ °ÍÀ» óÀ½À¸·Î ±ú´ÞÀº ÀÚ¿´´Ù. °úÇÐ ½Ã´ëÀÇ Àü°³´Â Áúº´°ú Á×À½¿¡ ´ëÇÏ¿© »ç¶÷ÀÌ ¿À·£ ¼¼¿ù¿¡ °ÉÃÄ °¡Á³´ø
ÀÌ·ÐÀ» ´À¸®°í È®½ÇÇÏ°Ô ¹«³Ê¶ß¸®°í ÀÖ´Ù. ¿º´Àº ÃÊÀÚ¿¬Àû Áúȯ Á¾·ù·ÎºÎÅÍ Ã³À½À¸·Î Á¦°ÅµÈ Àΰ£ÀÇ ÇÑ Áúº´À̾ú°í,
Á¡ÁøÀûÀ¸·Î °úÇÐ ½Ã´ë´Â ¾ÆÁÖ ¿À·§µ¿¾È Àΰ£ÀÇ Áö¼ºÀ» °¡µÎ¾î µÎ¾ú´ø ±× ¹«ÁöÀÇ »ç½½À» ±ú¶ß·È´Ù. ³ë·É(ÒÇÖÆ)°ú
Àü¿°À» ÀÌÇØÇÏ´Â °ÍÀº ±Í½Å¤ý¿µ¤ý½ÅµéÀÌ Àΰ£ÀÇ ºñÂüÇÑ Àϰú ÇÊ»çÀÚÀÇ °íÅëÀ» ¸ö¼Ò ÀÏÀ¸Å²´Ù´Â, »ç¶÷ÀÇ µÎ·Á¿òÀ»
Â÷Ãû ¾ø¾Ö¹ö¸®°í ÀÖ´Ù.
90:3.10 (990.5) ÁøÈ´Â
¾î±è¾øÀÌ ±× ¸ñÀûÀ» ÀÌ·é´Ù. ÁøÈ´Â ¹ÌÁöÀÇ °ÍÀ» ¹Ì½ÅÀ¸·Î µÎ·Á¿öÇÏ°í º¸ÀÌÁö ¾Ê´Â °ÍÀ» ¹«¼¿öÇÏ´Â ¸¶À½À» »ç¶÷¿¡°Ô
ºÒ¾î³ÖÀ¸¸ç, À̰ÍÀº Çϳª´Ô °³³äÀÌ »ý±â´Â ¹ßÆÇÀÌ´Ù. ±×¸®°í ½Å¿¡ ´ëÇÏ¿© Áøº¸µÈ ÀÌÇØ°¡ »ý±â°í ³ª¼, ¹Ù·Î ÀÌ
ÁøÈ ±â¹ýÀº ³ª¶õÈ÷ ÀϾ´Â °è½ÃÀÇ ÇàÀ§¸¦ ÅëÇØ¼, ¾î±è¾øÀÌ »ý°¢ÀÇ ÈûÀ» ¿òÁ÷ÀÌ°Ô ¸¸µé¸ç, À̰ÍÀº ¸ñÀûÀ» ÀÌ·ç´Â
µ¥ ¾²ÀÎ ¹ßÆÇÀ» ¿ë¼ ¾øÀÌ ¾ø¾Ö¹ö¸± °ÍÀÌ´Ù.
¡ãTop
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3. The Shamanic Theory of Disease and Death
90:3.1 Since ancient man regarded himself
and his material environment as being directly responsive to
the whims of the ghosts and the fancies of the spirits, it is
not strange that his religion should have been so exclusively
concerned with material affairs. Modern man attacks his material
problems directly; he recognizes that matter is responsive to
the intelligent manipulation of mind. Primitive man likewise
desired to modify and even to control the life and energies
of the physical domains; and since his limited comprehension
of the cosmos led him to the belief that ghosts, spirits, and
gods were personally and immediately concerned with the detailed
control of life and matter, he logically directed his efforts
to winning the favor and support of these superhuman agencies.
90:3.2 Viewed in this light, much of the inexplicable and irrational
in the ancient cults is understandable. The ceremonies of the
cult were primitive man's attempt to control the material world
in which he found himself. And many of his efforts were directed
to the end of prolonging life and insuring health. Since all
diseases and death itself were originally regarded as spirit
phenomena, it was inevitable that the shamans, while functioning
as medicine men and priests, should also have labored as doctors
and surgeons.
90:3.3 The primitive mind may be handicapped by lack of facts,
but it is for all that logical. When thoughtful men observe
disease and death, they set about to determine the causes of
these visitations, and in accordance with their understanding,
the shamans and the scientists have propounded the following
theories of affliction:
90:3.4 1. Ghosts-direct spirit influences. The earliest hypothesis
advanced in explanation of disease and death was that spirits
caused disease by enticing the soul out of the body; if it failed
to return, death ensued. The ancients so feared the malevolent
action of disease-producing ghosts that ailing individuals would
often be deserted without even food or water. Regardless of
the erroneous basis for these beliefs, they did effectively
isolate afflicted individuals and prevent the spread of contagious
disease.
90:3.5 2. Violence-obvious causes. The causes for some accidents
and deaths were so easy to identify that they were early removed
from the category of ghost action. Fatalities and wounds attendant
upon war, animal combat, and other readily identifiable agencies
were considered as natural occurrences. But it was long believed
that the spirits were still responsible for delayed healing
or for the infection of wounds of even " natural "
causation. If no observable natural agent could be discovered,
the spirit ghosts were still held responsible for disease and
death.
90:3.6 Today, in Africa and elsewhere may be found primitive
peoples who kill someone every time a nonviolent death occurs.
Their medicine men indicate the guilty parties. If a mother
dies in childbirth, the child is immediately strangled-a life
for a life.
90:3.7 3. Magic-the influence of enemies. Much sickness was
thought to be caused by bewitchment, the action of the evil
eye and the magic pointing bow. At one time it was really dangerous
to point a finger at anyone; it is still regarded as ill-mannered
to point. In cases of obscure disease and death the ancients
would hold a formal inquest, dissect the body, and settle upon
some finding as the cause of death; otherwise the death would
be laid to witchcraft, thus necessitating the execution of the
witch responsible therefor. These ancient coroner's inquests
saved many a supposed witch's life. Among some it was believed
that a tribesman could die as a result of his own witchcraft,
in which event no one was accused.
90:3.8 4. Sin-punishment for taboo violation. In comparatively
recent times it has been believed that sickness is a punishment
for sin, personal or racial. Among peoples traversing this level
of evolution the prevailing theory is that one cannot be afflicted
unless one has violated a taboo. To regard sickness and suffering
as " arrows of the Almighty within them " is typical
of such beliefs. The Chinese and Mesopotamians long regarded
disease as the result of the action of evil demons, although
the Chaldeans also looked upon the stars as the cause of suffering.
This theory of disease as a consequence of divine wrath is still
preval!ent among many reputedly civilized groups of Urantians.
90:3.9 5. Natural causation. Mankind has been very slow to learn
the material secrets of the interrelationship of cause and effect
in the physical domains of energy, matter, and life. The ancient
Greeks, having preserved the traditions of Adamson' s teachings,
were among the first to recognize that all disease is the result
of natural causes. Slowly and certainly the unfolding of a scientific
era is destroying man's age-old theories of sickness and death.
Fever was one of the first human ailments to be removed from
the category of supernatural disorders, and progressively the
era of science has broken the fetters of ignorance which so
long imprisoned the human mind. An understanding of old age
and contagion is gradually obliterating man's fear of ghosts,
spirits, and gods as the personal perpetrators of human misery
and mortal suffering.
90:3.10 Evolution unerringly achieves its end: It imbues man
with that superstitious fear of the unknown and dread of the
unseen which is the scaffolding for the God concept. And having
witnessed the birth of an advanced comprehension of Deity, through
the co-ordinate action of revelation, this same technique of
evolution then unerringly sets in motion those forces of thought
which will inexorably obliterate the scaffolding, which has
served its purpose.
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4.
»þ¸ÕÀÌ ¾²´ø ÀǼú
90:4.1 (990.6) ¿¾³¯ »ç¶÷ÀÇ »ýȰ
ÀüºÎ°¡ Áúº´ÀÇ ¿¹¹æÀ̾ú´Ù. ±×µéÀÇ Á¾±³´Â ÀûÁö ¾Ê°Ô Áúº´À» ¿¹¹æÇÏ´Â ±â¼úÀ̾ú´Ù. ±×¸®°í ÀÌ·ÐÀÌ À߸øµÈ °Í°ú
»ó°ü ¾øÀÌ, ±×µéÀº ±× ÀÌ·ÐÀ» ½ÇõÇÏ´Â µ¥ ¸¶À½À» ´ÙÇÏ¿´´Ù. ±×µéÀÇ Ä¡·á ¹æ¹ýÀ» ÇѾøÀÌ ½Å·ÚÇÏ¿´°í, À̰ÍÀº
±× ÀÚü·Î¼ °·ÂÇÑ Ä¡·á¹ýÀ̾ú´Ù.
90:4.2 (991.1) ÀÌ ¿¾³¯ÀÇ
ÇÑ »þ¸ÕÀÇ ¾î¸®¼®Àº º¸»ìÇËÀ» ¹Þ°í¼ ³´´Â µ¥ ÇÊ¿äÇÑ ¹ÏÀ½Àº °á±¹, ÈÄÀÏ¿¡ ºñ°úÇÐÀû º´ Ä¡·á¿¡ Âü¿©ÇÏ´Â ¾î¶²
ÈİèÀÚÀÇ ¼Õ¿¡¼ Ä¡·á¹Þ´Â µ¥ ÇÊ¿äÇÑ ¹ÏÀ½°ú ½ÇÁúÀûÀ¸·Î ´Ù¸£Áö ¾Ê´Ù.
90:4.3 (991.2) ´õ ¿ø½ÃÀûÀÎ
ºÎÁ·µéÀº ¾ÆÇ »ç¶÷À» Å©°Ô ¹«¼¿öÇß°í, ¾ÆÇ »ç¶÷À» ¿À·£ ¼¼¿ù µ¿¾È ÁÖÀÇÇØ¼ ÇÇÇϰí, ºÎ²ô·´°Ôµµ ¼ÒȦÈ÷ ÇÏ¿´´Ù.
»þ¸Õ Á÷Ã¥ÀÌ ÁøÈµÇ¾î Áúº´À» °íÄ¡°Ú´Ù°í Âù¼ºÇÏ´Â »çÁ¦¿Í ÁÖ¼ú»ç°¡ »ý°åÀ» ¶§, ÀεµÁÖÀǰ¡ Å©°Ô Áøº¸ÇÏ¿´´Ù. ´ÙÀ½¿¡
¾¾Á· Àüü°¡ º´½Ç·Î ¸ô·Á°¡¼ º´ ±Í½ÅÀ» ¼Ò¸®ÃÄ ÂѾƳ»¸ç »þ¸ÕÀ» µ½´Â °ÍÀÌ Ç³½ÀÀÌ µÇ¾ú´Ù. ¿©ÀÚ°¡ ÁøÂûÇÏ´Â »þ¸ÕÀÌ
µÇ´Â ÀÏÀÌ µå¹°Áö ¾Ê¾Ò°í, ÇÑÆí ³²ÀÚ´Â Ä¡·á¸¦ º£Ç®°ï Çß´Ù. Áúº´À» ÁøÂûÇÏ´Â º¸Åë ¹æ¹ýÀº ÇÑ µ¿¹°ÀÇ Ã¢ÀÚ¸¦
°Ë»çÇÏ´Â °ÍÀ̾ú´Ù.
90:4.4 (991.3) ³ë·¡Çϰí,
³ôÀº ¼Ò¸®¸¦ Áö¸£°í, ¸ö¿¡ ¾È¼ö(äÎâ¢)Çϰí, ȯÀÚ¿¡°Ô ÀÔ±èÀ» ºÒ¾î¼, ±×¸®°í ±âŸ ¿©·¯ ¹æ¹ýÀ¸·Î º´À» Ä¡·áÇÏ¿´´Ù.
ÈÄÀÏ¿¡´Â ¼ºÀü¿¡¼ ÀáÀÚ´Â µ¥ ÀÇÁ¸ÇÏ´Â °ÍÀÌ ³Î¸® ÆÛÁ³°í, ÀÚ´Â µ¿¾È¿¡ Ä¡·á°¡ ÀÏ¾î³´Ù°í »ý°¢µÇ¾ú´Ù. ÁÖ¼ú»çµéÀº
¼ºÀü¿¡¼ ÀáÀÚ´Â °Í°ú °ü·ÃÇÏ¿© °á±¹ ½ÇÁ¦·Î ¼ö¼úÀ» ÇØ º¸¾Ò´Ù. óÀ½¿¡ ÇÑ ¼ö¼ú Áß¿¡¼ µÎÅë ±Í½ÅÀÌ µµ¸Á°¡°Ô
ÇÏ·Á°í ¸Ó¸®»À¿¡ ±¸¸Û ¶Õ´Â ¼ö¼úÀÌ ÀÖ¾ú´Ù. »þ¸ÕµéÀº °ñÀý°ú »á °ÍÀ» Ä¡·áÇÏ°í ºÎ½º·³°ú Á¾±â(ðþѨ) °´Â °ÍÀ»
¹è¿ü´Ù. ¿©ÀÚ »þ¸ÕÀº »êÆÄ ³ë¸©¿¡ ¼÷´ÞÇÏ°Ô µÇ¾ú´Ù.
90:4.5 (991.4) ¸ö¿¡¼
ȯºÎ³ª ´õ·¯¿öÁø °÷¿¡ ¹«¾ð°¡ ¿ä¼úÀÎ °ÍÀ» ¹®Áö¸£°í, ºÎÀûÀ» ´øÁö°í, ³ª¾Ò´Ù°í »ý°¢ÇÏ´Â °ÍÀÌ º¸Åë Ä¡·á ¹æ¹ýÀ̾ú´Ù.
´©±¸¶óµµ ¹ö·ÁÁø ºÎÀûÀ» ÁýÀ¸¸é, ±×´Â Áï½Ã ±× º´¿¡ °É¸®°Å³ª ÈìÀ» ¾ò´Â´Ù°í ¹Ï¾ú´Ù. ¾àÃÊ¿Í ´Ù¸¥ ÁøÂ¥ ¾àµéÀÌ
¼Ò°³µÇ±â±îÁö ¿À·£ ¼¼¿ùÀÌ Èê·¶´Ù. ÁÖ¹®À» ¿Ü¿ì´Â °Í°ú °ü·ÃÇÏ¿© ¸¶»çÁö, °ð ¸öÀ» ÁÖ¹°·¯¼ ¿µ ÂѾƳ»±â°¡ °³¹ßµÇ¾ú°í,
Çö´ëÀÎÀÌ ¹Ù¸£´Â ¾àÀ» ¹®Áú·¯ ¸ö¿¡ ³Ö´Â °Íó·³, ¾àÀ» ¹®Áú·¯¼ Áý¾î³ÖÀ¸·Á´Â ³ë·ÂÀÌ ÀÌ¿¡ ¾Õ¼¹´Ù. ¹æÇ÷°ú ´õºÒ¾î,
»óó³ ºÎºÐÀ» Èí°¢(ýåÊÇ)À¸·Î ÇÇ »Ì¾Æ³»±â, ±×¸®°í »¡¾Æ³»±â°¡ º´À» ÀÏÀ¸Å°´Â ¿µÀ» Á¦°ÅÇÏ´Â µ¥ ¾µ¸ð°¡ ÀÖ´Ù°í
»ý°¢µÇ¾ú´Ù.
90:4.6 (991.5) ¹°Àº È¿Çè
ÀÖ´Â ÁÖ¹°À̾úÀ¸´Ï±î, ¿©·¯ °¡Áö º´À» °íÄ¡´Â µ¥ ÀÌ¿ëµÇ¾ú´Ù. º´À» ÀÏÀ¸Å°´Â ¿µÀ» ¶¡À» Èê·Á¼ ¾ø¾Ù ¼ö ÀÖ´Ù°í
¿À·§µ¿¾È ¹Ï¾î ¿Ô´Ù. ¼öÁõ±â ¸ñ¿åÀ» ³ôÀÌ ÃÄÁÖ¾ú°í, õ¿¬ ¿ÂõÀº °ð ¿ø½Ã ¿ä¾çÁö·Î¼ ¹øÃ¢ÇÏ¿´´Ù. ½ÃÃÊ Àΰ£Àº
¿ÀÌ ¾ÆÇÄÀ» ´ú¾îÁشٴ °ÍÀ» ¾Ë¾Æ³Â´Ù. ±×´Â ÇÞºû, ½Å¼±ÇÑ µ¿¹°ÀÇ ±â°ü(Ðïί), ¶ß°Å¿î ÁøÈë, ¶ß°Å¿î µ¹À»
½è°í, ÀÌ ¹æ¹ýµé °¡¿îµ¥ ¸¹Àº °ÍÀÌ ¾ÆÁ÷µµ ÀÌ¿ëµÈ´Ù. ¿µµé¿¡°Ô ¿µÇâÀ» ¹ÌÄ¡·Á´Â ³ë·ÂÀ¸·Î ¸®µëÀÌ »ç¿ëµÇ¾ú°í,
ÅèÅè ºÏÀÌ ³Î¸® ¾²¿´´Ù.
90:4.7 (991.6) ¾î¶² »ç¶÷µé
»çÀÌ¿¡¼ º´Àº ¿µ°ú µ¿¹° »çÀÌ¿¡ ²Ù¹Î »ç¾ÇÇÑ À½¸ð·Î ÀÏ¾î³´Ù°í »ý°¢µÇ¾ú´Ù. µ¿¹°ÀÌ ÀÏÀ¸Å°´Â ¸ðµç Áúº´¿¡´Â À¯ÀÍÇÑ
½Ä¹°(ãÕÚª) Ä¡·á¹ýÀÌ Á¸ÀçÇÑ´Ù´Â °ü³äÀ» ³º¾Ò´Ù. È«ÀÎÀº ½Ä¹°ÀÌ º¸ÆíÀû Ä¡·á¾àÀ̶ó´Â À̷п¡ Ưº°È÷ ÁýÂøÇß´Ù.
±×µéÀº ½Ä¹°ÀÇ »Ñ¸®¸¦ »Ì¾ÒÀ» ¶§ ³²Àº »Ñ¸® ±¸¸Û¿¡ ¹Ýµå½Ã ÇÇ ÇÑ ¹æ¿ïÀ» Áý¾î³Ö¾ú´Ù.
90:4.8 (991.7) ±Ý½Ä,
½Ä»ç Á¶Àý, ¹Ý´ë ÀÚ±ØÁ¦µéÀÌ ÈçÈ÷ Ä¡·á Á¶Ä¡·Î¼ ¾²¿´´Ù. Àΰ£ÀÇ ºÐºñ¹°Àº ºÐ¸íÈ÷ ¸¶·ÂÀÌ ÀÖ¾úÀ¸´Ï±î, ³ôÀÌ ÃÄÁÖ¾ú´Ù.
ÀÌó·³ ÇÇ¿Í ¿ÀÁÜÀº ¾ÆÁÖ ÀÏÂïºÎÅÍ ¾²ÀÎ ¾àÀ̾ú°í, »Ñ¸®¿Í ¿©·¯ °¡Áö ¼Ò±ÝÀ¸·Î ÀÎÇÏ¿© ¾àÀÇ Á¾·ù°¡ È®´ëµÇ¾ú´Ù.
»þ¸ÕµéÀº ³¿»õ°¡ ³ª»Ú°í ¸ÀÀÌ ÁÁÁö ¾ÊÀº ¾àÀ¸·Î Áúº´ ±Í½ÅÀ» ¸ö¿¡¼ ÂѾƳ¾ ¼ö ÀÖ´Ù°í ¹Ï¾ú´Ù. Á¤°áÇÏ°Ô ÇÏ´Â
°ÍÀº ¾ÆÁÖ ÀÏÂïºÎÅÍ ÀÏ»óÀÇ Ä¡·á¹ýÀÌ µÇ¾ú°í, ³¯ ÄÚÄÚ¾Æ¿Í Å°´Ï³×ÀÇ °¡Ä¡´Â ¾àÇп¡¼ °¡Àå ÃʱâÀÇ ¹ß°ß¿¡ ¼ÓÇÑ´Ù.
90:4.9 (992.1) ±×¸®½ºÀÎÀº
¾ÆÇ »ç¶÷À» Ä¡·áÇÏ´Â, ÂüµÈ ÇÕ¸®Àû ¹æ¹ýÀ» óÀ½À¸·Î ¹ß´Þ½ÃÄ×´Ù. ±×¸®½ºÀΰú ¿¡ÁýÆ®ÀÎÀº ´Ù À¯ÇÁ¶óÅ×½º ° À¯¿ªÀ¸·ÎºÎÅÍ
ÀÇÇÐ Áö½ÄÀ» ¹Þ¾Ò´Ù. ±â¸§°ú Æ÷µµÁÖ´Â »óó¸¦ ³´°Ô ÇÏ´Â µ¥ ¾ÆÁÖ ÀÏÂïºÎÅÍ ¾²ÀÎ ¾àÀ̾ú´Ù. ¾ÆÁֱ ±â¸§°ú ¾ÆÆíÀ»
¼ö¸Þ¸£ÀÎÀÌ ÀÌ¿ëÇÏ¿´´Ù. È¿°ú ÀÖ´Â ÀÌ °í´ëÀÇ Ä¡·á ºñ¹ýÀÇ ´Ù¼ö´Â »ç¶÷µé¿¡°Ô ¾Ë·ÁÁ³À» ¶§ ±× È¿·ÂÀ» ÀÒ¾ú´Ù.
»ç±â¿Í ¹Ì½Å ½Ç½ÀÀÌ ¼º°øÇÏ´Â µ¥´Â ºñ¹ÐÀÌ ¹Ýµå½Ã Çʼö¿´´Ù. ¿À·ÎÁö »ç½Ç°ú Áø¸®°¡ ¿ÏÀüÈ÷ ±ú´Ý°Ô ÇÏ´Â ºûÀ» Ãß±¸Çϸç,
°úÇÐÀû ¿¬±¸·Î ¾ò´Â Á¶¸í°ú °è¸ùÀ» ´Þ°¡¿öÇÑ´Ù.
¡ãTop
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4. Medicine Under the Shamans
90:4.1 The entire life of ancient men was
prophylactic; their religion was in no small measure a technique
for disease prevention. And regardless of the error in their
theories, they were wholehearted in putting them into effect;
they had unbounded faith in their methods of treatment, and
that, in itself, is a powerful remedy.
90:4.2 The faith required to get well under the foolish ministrations
of one of these ancient shamans was, after all, not materially
different from that which is required to experience healing
at the hands of some of his later-day successors who engage
in the nonscientific treatment of disease.
90:4.3 The more primitive tribes greatly feared the sick, and
for long ages they were carefully avoided, shamefully neglected.
It was a great advance in humanitarianism when the evolution
of shamancraft produced priests and medicine men who consented
to treat disease. Then it became customary for the entire clan
to crowd into the sickroom to assist the shaman in howling the
disease ghosts away. It was not uncommon for a woman to be the
diagnosing shaman, while a man would administer treatment. The
usual method of diagnosing disease was to examine the entrails
of an animal.
90:4.4 Disease was treated by chanting, howling, laying on of
hands, breathing on the patient, and many other techniques.
In later times the resort to temple sleep, during which healing
supposedly took place, became widespread. The medicine men eventually
essayed actual surgery in connection with temple slumber; among
the first operations was that of trephining the skull to allow
a headache spirit to escape. The shamans learned to treat fractures
and dislocations, to open boils and abscesses; the shamanesses
became adept at midwifery.
90:4.5 It was a common method of treatment to rub something
magical on an infected or blemished spot on the body, throw
the charm away, and supposedly experience a cure. If anyone
should chance to pick up the discarded charm, it was believed
he would immediately acquire the infection or blemish. It was
a long time before herbs and other real medicines were introduced.
Massage was developed in connection with incantation, rubbing
the spirit out of the body, and was preceded by efforts to rub
medicine in, even as moderns attempt to rub liniments in. Cupping
and sucking the affected parts, together with bloodletting,
were thought to be of value in getting rid of a disease-producing
spirit.
90:4.6 Since water was a potent fetish, it was utilized in the
treatment of many ailments. For long it was believed that the
spirit causing the sickness could be eliminated by sweating.
Vapor baths were highly regarded; natural hot springs soon blossomed
as primitive health resorts. Early man discovered that heat
would relieve pain; he used sunlight, fresh animal organs, hot
clay, and hot stones, and many of these methods are still employed.
Rhythm was practiced in an effort to influence the spirits;
the tom-toms were universal.
90:4.7 Among some people disease was thought to be caused by
a wicked conspiracy between spirits and animals. This gave rise
to the belief that there existed a beneficent plant remedy for
every animal-caused disease. The red men were especially devoted
to the plant theory of universal remedies; they always put a
drop of blood in the root hole left when the plant was pulled
up.
90:4.8 Fasting, dieting, and counterirritants were often used
as remedial measures. Human secretions, being definitely magical,
were highly regarded; blood and urine were thus among the earliest
medicines and were soon augmented by roots and various salts.
The shamans believed that disease spirits could be driven out
of the body by foul-smelling and bad-tasting medicines. Purging
very early became a routine treatment, and the values of raw
cocoa and quinine were among the earliest pharmaceutical discoveries.
90:4.9 The Greeks were the first to evolve truly rational methods
of treating the sick. Both the Greeks and the Egyptians received
their medical knowledge from the Euphrates valley. Oil and wine
was a very early medicine for treating wounds; castor oil and
opium were used by the Sumerians. Many of these ancient and
effective secret remedies lost their power when they became
known; secrecy has always been essential to the successful practice
of fraud and superstition. Only facts and truth court the full
light of comprehension and rejoice in the illumination and enlightenment
of scientific research.
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5. »çÁ¦¿Í ÀǽÄ
90:5.1 (992.2) ÀǽÄ(ëðãÒ)ÀÇ ¿äÁ¡Àº
±× ¿¬±â¸¦ ¿Ïº®ÇÏ°Ô ÇÏ´Â µ¥ ÀÖ´Ù. ¾ß¸¸ÀÎ »çÀÌ¿¡¼ ÀǽÄÀº ¾ÆÁÖ Á¤¹ÐÇÏ°Ô ½ÇÇàÇØ¾ß ÇÑ´Ù. ÀǽÄÀ» ¿Ã¹Ù¸£°Ô Ä¡·¶À»
¶§¿¡¾ß ±× ¿¹½ÄÀÌ ¿µµé¿¡°Ô °¿äÇÏ´Â ÈûÀ» ¼ÒÀ¯ÇÑ´Ù. ÀǽĿ¡ ÈìÀÌ ÀÖÀ¸¸é, ´Ù¸¸ ½ÅµéÀ» ¼º³ª°Ô ÇÏ°í ³ë¿±°Ô ¸¸µé
»ÓÀÌ´Ù. µû¶ó¼, »ç¶÷ÀÇ ÃµÃµÈ÷ ÁøÈÇÏ´Â ¸Ó¸®°¡ ÀÇ½Ä Ä¡¸£´Â ±â¼úÀÌ ±× È¿·ÂÀ» °áÁ¤ÇÏ´Â ¿äÀÎÀ̶ó°í »ý°¢Çß±â
¶§¹®¿¡, ºóÆ´¾ø´Â ÀǽÄÀÇ °ÅÇàÀ» ÁöÈÖÇÏ·Á°í ¸ÓÁö¾Ê¾Æ ÃʱâÀÇ »þ¸ÕÀÌ ÈÆ·Ã¹ÞÀº »çÁ¦·Î ÁøÈÇÏ´Â °ÍÀº ºÒ°¡ÇÇÇß´Ù.
±×·¡¼ ¸î¸¸ ³â µ¿¾È ²÷ÀÓ¾ø´Â ÀǽÄÀº »çȸ¸¦ °ÅÃßÀ彺·´°Ô ¸¸µé°í ¹®¸íÀ» ¼º°¡½Ã°Ô ÇÏ¿´À¸¸ç, »ýȰÀÇ ¸ðµç ÇàÀ§,
Á¾Á·ÀÇ ¸ðµç »ç¾÷¿¡ °ßµô ¼ö ¾ø´Â ÁüÀÌ µÇ¾ú´Ù.
90:5.2 (992.3) ÀǽÄÀº dz½ÀÀ» °Å·èÇÏ°Ô ¸¸µå´Â ±â¼úÀÌ´Ù. ÀǽÄÀº »çȸ °ü½À°ú Á¾±³ °ü½ÀÀÇ º¸Á¸¿¡
À̹ÙÁöÇÒ »Ó ¾Æ´Ï¶ó, ½ÅÈ(ãêü¥)¸¦ ¸¸µé¾î³»°í Áö¼Ó½ÃŲ´Ù. ¶Ç ÇÑÆí, ÀÇ½Ä ÀÚü°¡ ½ÅȷκÎÅÍ »ý°å´Ù. ÀǽÄÀº
ÈçÈ÷ óÀ½¿¡ »çȸ ¿¹½ÄÀ̾ú°í, ³ªÁß¿¡ °æÁ¦ ¿¹½ÄÀÌ µÇ¾ú°í, ¸¶Ä§³» Á¾±³ ¿¹½ÄÀÇ °Å·èÇÔ°ú À§¾öÀ» ¾ò¾ú´Ù. ÀǽÄÀº
±âµµ¤ýÃã¤ý¿¬±Ø¿¡¼ º¸´Ù½ÃÇÇ, °³ÀÎÀ̳ª Áý´ÜÀ¸·Î¡ª¶Ç´Â ¾çÂÊ¿¡¼¡ª½ÇÇàÇÒ ¼ö ÀÖ´Ù.
90:5.3 (992.4) ¾Æ¸à°ú ¼¿¶ó¿Í[3] °°Àº ¿ë¾î¸¦ »ç¿ëÇÏ´Â °Íó·³, ³¹¸»Àº ÀǽÄÀÇ ÀϺΰ¡ µÈ´Ù. ¿åÇÏ´Â
¹ö¸©, ½Å¼º ¸ðµ¶Àº °Å·èÇÑ À̸§À» ¿¹Àü¿¡ ÀǽĿ¡¼ µÇÇ®ÀÌÇÏ´ø °ÍÀÌ Å¸¶ôµÈ °ÍÀÌ´Ù. °Å·èÇÑ ¼º¼Ò±îÁö ¼ø·ÊÇÏ´Â
°ÍÀº ¾ÆÁÖ ¿À·¡ µÈ ÀǽÄÀÌ´Ù. ÀǽÄÀº ´ÙÀ½¿¡ Á¤ÈÇÏ°í ±ú²ýÀÌ ÇÏ°í ¼ºÈ(á¡ûù)ÇÏ´Â °øµéÀÎ ¿¹½ÄÀ¸·Î ¼ºÀåÇß´Ù.
¿ø½Ã ºÎÁ·¿¡¼ ºñ¹Ð »çȸÀÇ ÀÔȸ½ÄÀº ½ÇÁ¦·Î Åõ¹ÚÇÑ Á¾±³ ÀǽÄÀ̾ú´Ù. ¿¾³¯ÀÇ ½Åºñ Á¾ÆÄµéÀÇ ¿¹¹è ±â¹ýÀº ´ÜÁö
´©ÀûµÈ Á¾±³ ÀǽÄÀ» ÇÑ ¹ø ±æ°Ô ¿¬ÃâÇÏ´Â °ÍÀ̾ú´Ù. ÀǽÄÀº ¸¶Ä§³» Çö´ë Á¾·ùÀÇ »çȸ ¿¹½Ä°ú Á¾±³Àû ¿¹¹è, °ð
±âµµ¿Í ³ë·¡, È´äÇÏ¿© ±Û Àбâ, ±×¸®°í ´Ù¸¥ °³ÀÎ ¹× Áý´ÜÀÇ ¿µÀû Çå½ÅÀ» Æ÷ÇÔÇÏ´Â ¿¹¹è·Î ÁøÈÇÏ¿´´Ù.
90:5.4 (992.5) »çÁ¦´Â »þ¸ÕÀ¸·ÎºÎÅÍ ½ÅŹÀ» ¹Þ´Â »çÁ¦, Á¡ÀïÀÌ, ³ë·¡ÇÏ´Â ÀÚ, ÃãÃß´Â ÀÚ, ±â¿ì»ç(Ñ·éëÞÔ),
Á¾±³ À¯Ç° º¸È£ÀÚ, ¼ºÀü °ü¸®ÀÚ, ±×¸®°í »ç°ÇÀ» Á¡Ä¡´Â ÀÚ¸¦ °ÅÃļ, Á¾±³Àû ¿¹¹è¸¦ ½ÇÁ¦·Î ÁöÈÖÇÏ´Â ÀÚÀÇ ½ÅºÐ¿¡
À̸£±â±îÁö ÁøÈÇß´Ù. °á±¹ ±× Á÷Ã¥Àº »ó¼ÓÇÏ°Ô µÇ¾ú°í, ¿¬¼ÓµÇ´Â »çÁ¦ °è±ÞÀÌ ÀϾ´Ù.
90:5.5 (992.6) Á¾±³°¡ ÁøÈÇÔ¿¡ µû¶ó¼ »çÁ¦µéÀº ±×µéÀÇ Å¸°í³ ÀçÁÖ³ª Ưº°ÇÑ ÃëÇâ¿¡ µû¶ó¼ Àü¹®ÈÇϱâ
½ÃÀÛÇß´Ù. ´õ·¯´Â ³ë·¡ÇÏ´Â ÀÚ, ´õ·¯´Â ±âµµÇÏ´Â ÀÚ, ´õ·¯´Â Á¦»çÇÏ´Â ÀÚ°¡ µÇ¾ú°í, ³ªÁß¿¡´Â ¿õº¯ÇÏ´Â ÀÚ¡ª¼³±³ÀÚ¡ª°¡
³ªÅ¸³µ´Ù. Á¾±³°¡ Á¦µµÈµÇ¾úÀ» ¶§, ÀÌ »çÁ¦µéÀº ¡°ÇÏ´ÃÀÇ ¿¼è¸¦ Áã°í ÀÖ´Ù¡±°í ¿ì°å´Ù.
90:5.6 (992.7) ÀڽŵéÀÇ °æ°ÇÇÔ°ú ±ÇÇÑÀ» ³ôÀ̱â À§Çؼ ¿¹¹èÀÚ¸¦ ½Åºñ¿¡ Á¥°Ô ÇÏ·Á°í ¿¾³¯ ¸»·Î Á¾±³
ÀǽÄÀ» °ÅÇàÇÔÀ¸·Î, ¶Ç Àâ´ÙÇÑ ¸¶¼úÀÇ ¼ÓÀÓ¼ö·Î, »çÁ¦µéÀº ¼¹ÎÀ» °¨µ¿½ÃŰ°í µÎ·Á¿öÇÏ°Ô ¸¸µé·Á°í ¾ðÁ¦³ª ¾Ö½á
¿Ô´Ù. ÀÌ ¸ðµç °Í¿¡ ÀÖ´Â Å« À§ÇèÀº ÀǽÄÀÌ Á¾±³ÀÇ ´ë¿ëǰÀÌ µÇ´Â °æÇâÀÌ ÀÖ´Ù´Â °ÍÀÌ´Ù.
90:5.7 (993.1) »çÁ¦µéÀº °úÇÐÀÇ ¹ßÀüÀ» ´õµð°Ô ¸¸µé°í ¿µÀû Áøº¸¸¦ ¸·À¸·Á°í ¸¹Àº ÀÏÀ» ÇßÁö¸¸, ¹®¸íÀ»
¾ÈÁ¤½Ã۰í, ¾î¶² Á¾·ùÀÇ ¹®È¸¦ ³ôÀÌ´Â µ¥ À̹ÙÁöÇÏ¿´´Ù. ±×·¯³ª Çö´ëÀÇ ¸¹Àº »çÁ¦°¡ Çϳª´ÔÀ» ¿¹¹èÇÏ´Â ÀǽÄÀÇ
ÁöÈÖÀڷΠȰµ¿Çϱ⸦ ±×¸¸µÎ¾ú°í, ½ÅÇÐÀ¸·Î¡ªÇϳª´ÔÀ» Á¤ÀÇ(ïÒëù)ÇÏ´Â ½Ãµµ·Î¡ª´«±æÀ» µ¹·È´Ù.
90:5.8 (993.2) »çÁ¦°¡ Á¾Á·ÀÇ ¸ñ¿¡ ¸Å´Þ¸° ¸Ëµ¹Ã³·³ ¹«°Å¿üÀ½À» ºÎÀÎÇÏÁö ¾ÊÁö¸¸, ÂüµÈ Á¾±³ ÁöµµÀÚ´Â
´õ ³ô°í ´õ ³ªÀº ½Çü¿¡ µµ´ÞÇÏ´Â ±æÀ» °¡¸®Å°´Â µ¥ ±ÍÁßÇÏ¿´´Ù.
90:5.9 (993.3) [³×¹Ùµ·ÀÇ ÇÑ ¸á±â¼¼µ¦ÀÌ ¹ßÇ¥ÇÏ¿´´Ù.]
°¢ÁÖ[3] 90:5.3 ¼¿¶ó : ¼¿¶ó´Â ½ÃÆí¿¡
ÀÚÁÖ ³ª¿À´Â ºÐ¸íÄ¡ ¾ÊÀº ¸», °¨Åº¾î³ª ³ôÀº °¡¶ôÀ» ³ªÅ¸³½´Ù°í »ý°¢µÈ´Ù.
¡ãTop
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5. Priests and Rituals
90:5.1 The essence of the ritual is the
perfection of its performance; among savages it must be practiced
with exact precision. It is only when the ritual has been correctly
carried out that the ceremony possesses compelling power over
the spirits. If the ritual is faulty, it only arouses the anger
and resentment of the gods. Therefore, since man's slowly evolving
mind conceived that the technique of ritual was the decisive
factor in its efficacy, it was inevitable that the early shamans
should sooner or later evolve into a priesthood trained to direct
the meticulous practice of the ritual. And so for tens of thousands
of years endless rituals have hampered society and cursed civilization,
have been an intolerable burden to every act of life, every
racial undertaking.
90:5.2 Ritual is the technique of sanctifying custom; ritual
creates and perpetuates myths as well as contributing to the
preservation of social and religious customs. Again, ritual
itself has been fathered by myths. Rituals are often at first
social, later becoming economic and finally acquiring the sanctity
and dignity of religious ceremonial. Ritual may be personal
or group in practice-or both-as illustrated by prayer, dancing,
and drama.
90:5.3 Words become a part of ritual, such as the use of terms
like amen and selah. The habit of swearing, profanity, represents
a prostitution of former ritualistic repetition of holy names.
The making of pilgrimages to sacred shrines is a very ancient
ritual. The ritual next grew into elaborate ceremonies of purification,
cleansing, and sanctification. The initiation ceremonies of
the primitive tribal secret societies were in reality a crude
religious rite. The worship technique of the olden mystery cults
was just one long performance of accumulated religious ritual.
Ritual finally developed into the modern types of social ceremonials
and religious worship, services embracing prayer, song, responsive
reading, and other individual and group spiritual devotions.
90:5.4 The priests evolved from shamans up through oracles,
diviners, singers, dancers, weathermakers, guardians of religious
relics, temple custodians, and foretellers of events, to the
status of actual directors of religious worship. Eventually
the office became hereditary; a continuous priestly caste arose.
90:5.5 As religion evolved, priests began to specialize according
to their innate talents or special predilections. Some became
singers, others prayers, and still others sacrificers; later
came the orators-preachers. And when religion became institutionalized,
these priests claimed to " hold the keys of heaven. "
90:5.6 The priests have always sought to impress and awe the
common people by conducting the religious ritual in an ancient
tongue and by sundry magical passes so to mystify the worshipers
as to enhance their own piety and authority. The great danger
in all this is that the ritual tends to become a substitute
for religion.
90:5.7 The priesthoods have done much to delay scientific development
and to hinder spiritual progress, but they have contributed
to the stabilization of civilization and to the enhancement
of certain kinds of culture. But many modern priests have ceased
to function as directors of the ritual of the worship of God,
having turned their attention to theology-the attempt to define
God.
90:5.8 It is not denied that the priests have been a millstone
about the neck of the races, but the true religious leaders
have been invaluable in pointing the way to higher and better
realities.
90:5.9 [Presented by a Melchizedek of Nebadon. ]
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