Shamanism in Ayyavazhi

What it is

Shamanism in Ayyavazhi is a spiritual practice where practitioners believe divine forces possess specific individuals. These possessed persons act as mediums to communicate with the divine and deliver messages to the community. The practice is rooted in the teachings of Lord Vaikundar and is conducted within worship centers dedicated to this Hindu denomination. While some followers fully accept these rituals, others view them with skepticism or criticism, leading to a divided perspective on their validity within the faith.

Where it comes from

The practice is believed to have originated during the time of Lord Vaikundar. Scriptures such as the Akilathirattu and Arul Nool reference shamanic acts, suggesting they were intended to impart knowledge and clarify metaphysical concepts for beginners. Lord Vaikundar himself is described as engaging in ecstatic religiosity, using trances and dance to deliver instructions. Historical reports from the London Missionary Society also attest to the prevalence of these practices in Ayyavazhi centers.

How it is done

Practitioners enter states of trance or possession, often described as ecstatic religiosity. They may sit in the Padmasana posture or stand and dance while uttering predictions, singing, or speaking in a hoot-like style. Divination, known as Kanakku, is used to discern causes of sickness or misfortune. Symbolic rituals include 'Ekanai kalyanam,' where deities are made to 'come upon' human media who then participate in marriage ceremonies to unify with Vaikundar.

Tools and materials

The primary tools are the human body and voice of the possessed medium. Rituals involve specific postures like Padmasana and movements such as dancing in circles. The practice relies on scriptural quotes from the Akilathirattu and Arul Nool to justify actions. No physical objects or amulets are mentioned as essential components of the shamanic rites themselves.

What it is for

The main purpose is to convey divine messages to ordinary followers and foretell future events. It is also used to identify the causes of personal misfortunes or illnesses. Some believe that through these possessed persons, one can understand what God says about their activities. The practice serves as an initial stage of worship to teach metaphysics to those new to the faith.

Who does it

The practitioners are individuals considered to be posed by divine power. They perform rituals in Ayyavazhi worship centers. Training or selection criteria are not detailed, but the role requires entering trance states. The status of these practitioners is debated; while some are accepted as valid mediums, others face criticism for behaviors resembling tribal belief systems rather than orthodox Ayyavazhi theology.

Peoples and places

The practice is specific to Ayyavazhi, a Hindu denomination in South India. Followers hold varying views; some accept the shamanic acts as legitimate scripture-based worship, while many criticize them. Critics argue that standing and dancing during possession resembles tribal rituals forbidden by Ayyavazhi theology. Some compare modern shamanic actions to a 'false deity' described in scriptures, further fueling internal debate about the practice's authenticity.

What people believe

Ayyavazhi theology holds that Lord Vaikundar unified various deities into himself to end the Kaliyukam. Shamanic actions are seen as symbolic reenactments of this unification. However, the faith also warns of a 'false deity' sent after Vaikundar’s ascension, which performs miracles and claims unity with Vaikundar. This creates a theological tension where shamanic acts must be distinguished from deceptive magic attributed to this false entity.

When it is done

The practice occurs during worship services at Ayyavazhi centers. The timing is linked to the needs of the community seeking guidance or the occurrence of divine inspiration in the medium.

How scholars and sceptics see it

London Missionary Society reports from the historical period document the existence of shamans and shamanistic practices in Ayyavazhi centers. Poets like Desika Vinayaham Pillai have alluded to the practice of Kanakku in literary works. Academic sources note the presence of these rituals but also highlight the significant criticism they receive from within the community regarding their alignment with orthodox theology.

Compare and confuse

Shamanism in Ayyavazhi is compared to tribal belief systems due to similar ecstatic behaviors like dancing. It is also contrasted with the 'false deity' narrative, which involves magical practices and miracles. Unlike other Hindu denominations that may strictly prohibit possession, Ayyavazhi has a complex relationship with it, accepting some forms while rejecting others based on scriptural interpretation.

Today

The practice continues in some Ayyavazhi worship centers today. It remains a subject of debate among followers, with acceptance varying widely. While some centers maintain the tradition of Kanakku and divine possession, others distance themselves from it due to theological concerns. The practice persists as a living, albeit contested, element of contemporary Ayyavazhi religious life.

Questions people ask about Shamanism in Ayyavazhi

Good reading and sources

• Shamanism in Ayyavazhi on WikipediaEncyclopedia
• Wikidata recordOpen data