Religion in Mongolia

Buddhism:

Buddhism in the form of the yellow hat Buddhism or Lamaism making further inroads into Mongolia from the second half of the 16th century. According to the Mongolia Buddhist doctrine, it is said that the sky father blessed all of the world and that there is one who could say, I am a owner of the world' Buddhism teaches the 'nature of reason' and that if good deeds are done, they will have good results. Similarly if bad deeds are done, they will have bad results. Buddhism preaches about these as 'ten black deed sins' and 'ten white deeds'. Sins are divided into deeds which are made with the body with speech or with the mind through thoughts. Sins made with thoughts include thinking about bad things having evil thoughts, corruption, intentionally or purposely doing a crime, planning aggressive war, and so forth.It is said that Buddhism believes that thought is thing prior to both body and speech. They consider evil thoughts the result of numerous sufferings and unavoidable accidents and misfortune. The term used for such negative feelings is Nirvanas (greed, anger, opposed, ideology). Buddhism argues that if we can systematically remove these strong desires or greed from the mind we can become wholly enlightened people. With enlightenment, thoughts will become pure and clean and reach to the height of bliss. Buddhism also teaches that if the people show their mercy in letting an animal live, they will gain merit in their future lives.

Buu (Shaman):

Mongolian classics, such as The Secret History of the Mongols, provide details about male and female shamans serving as exorcists, healers, rainmakers, necromancy, soothsayers, and officials. Shamanic practices continue in present-day Mongolian culture.

The spiritual hierarchy in clan-based Mongolian society was complex. The highest group consisted of 99 tengri (55 of them benevolent or "white" and 44 terrifying or "black"), 77 natigai or "earth-mothers", besides others. The tengri were called upon only by leaders and great shamans and were common to all the clans. After these, three groups of ancestral spirits dominated. The "Lord-Spirits" were the souls of clan leaders to whom any member of a clan could appeal for physical or spiritual help. The "Protector-Spirits" included the souls of great shamans (ĵigari) and shamanesses (abĵiya). The "Guardian-Spirits" were made up of the souls of smaller shamans (böge) and shamanesses (idugan) and were associated with a specific locality (including mountains, rivers, etc.) in the clan's territory.

In the 1990s, a form of Mongolian neo-shamanism was created which has given a more modern approach to shamanism. Among the Buryat Mongols, who live in Mongolia and Russia, the proliferation of shamans since 1990 is a core aspect of a larger struggle for the Buryats to reestablish their historical and genetic roots, as has been documented extensively by Ippei Shimamura.