Deities in Mother Goddesses worship

Nguyen Tat Kim Hung, the head of Nguyen Khiet Linh Tu Temple (102 Hang Bac Street, Hanoi) gets prepared for a trance ritual to celebrate the Thuong Nguyen festival. Hau dong is an especially important ritual accompanying the religion of Mother Goddess worship, and is now an art performance with dancing and chau van singing. Mother Goddess Worship and trance rituals, with their special cultural values, have stood the test of time and are part of the Vietnamese cultural heritages. Domestic and international researchers say that Mother Goddess worship and the trance ritual are of great historical value in Vietnam, which represent the people’s creativity, the community’s strength and the country’s development. (Photo: VietnamPlus)

The journey of a spirit ‘entering’ into the medium’s body is called an incarnation (gia). An incarnation starts when the spirit ‘enters’ into the ‘empty body’ of the medium. Each len dong ritual may include up to 36 incarnations featuring different deities of the Mother Goddess religion ranging in level, such as Mother Goddesses, Great Mandarins, Holy Dames, Princes, Royal Damsels and Young Princes. The medium incarnates the deities with characteristic facial expressions and movements in the sacred space of the ritual. The worship of Mother Goddesses is a combination of Vietnam’s indigenous religion with some characteristics of Buddhism and Taoism. It’s a form of worship for the Mother incarnating as Mother Saint and female deities who manage the skies, rivers, forests and mountains. (Photo: VietnamPlus)

Medium Kim Hung is wearing the costume of the goddess of Nguyen Khiet Linh Tu Temple – Bach Hoa Princess. The costumes of the medium may vary depending on the role he or she assumes. However, there are rules regarding colours of the costumes of mediums. In folk belief under the Mother Goddess worship, the universe is believed to be divided into three realms, distinguished by colors: Thien Phu or the Heaven, Dia Phu or the Earth, and Thoai Phu or the Ocean, which are symbolized by red, yellow, and white respectively. In some legends, Nhac Phu or the Mountains and Forests represented by the color green is also included to form four realms of the universe. (Photo: VietnamPlus)

An assistant helps the medium change his costume after one incarnation. The journey of a spirit ‘entering’ into the medium’s body is called an incarnation (gia). An incarnation starts when the spirit ‘enters’ into the ‘empty body’ of the medium. The divinity’s journey to the world via the medium’s body is expressed via a number of ceremonial procedures, such as burning incense, dancing, delivering blessings to participants, and observing chau van performances. After this, the spirit leaves the medium’s body and is replaced by another one. The medium then changes the medium’s costumes in order to suit the new spirit. Throughout a len dong ritual, the medium is alternately possessed by different spirits and go on to become their incarnations. (Photo: VietnamPlus)

The medium in the costume of the First Great Mandarin, who reigns the heaven on behalf of the Three Supreme Goddesses. In the folk beliefs of the Mother Goddesses religion, ten mandarins rank below the Supreme Goddesses. Among them, five great mandarins, depicted as either heavenly or human divinities, have close connections with the mundane world. The first four mandarins carry out tasks of the Mother Goddess in the Four Realms, the fifth one is believed to be a captain of the Tran dynasty, and worshipped in Cua Ong Temple of Quang Ninh province. Throughout a len dong ritual, the medium is alternately possessed by different spirits and go on to become their incarnations. (Photo: VietnamPlus)

The medium in the costume of the Second Great Mandarin, who rules over mountains and forests on behalf of the Three Supreme Goddesses. Hau dong is an especially important ritual accompanying the religion of Mother Goddess worship, and is now an art performance with dancing and chau van singing. Going into a trance is believed to be a way of communicating with genies through a spirit medium. Through this ritual, the deities are believed to be summoned to grant blessings to worshippers of the Mother Goddess. The ritual combines religious belief and folk performance art. The worship of Mother Goddesses is a combination of Vietnam’s indigenous religion with some characteristics of Buddhism and Taoism. It’s a form of worship for the Mother incarnating as Mother Saint and female deities who manage the skies, rivers, forests and mountains. (Photo: VietnamPlus)

The medium in the costume of the Third Great Mandarin, who manages water and water bodies on behalf of the Three Supreme Goddesses. The Mother Goddesses originated from the Kinh people and other ethnic minority groups such as the Muong, Tay, Nung, and Dao. It shows a cultural exchange, equal relations, and harmony among ethnic groups. According to folk belief of the Mother Goddesses worship, the universe is believed to be divided into four realms, distinguished by colors: Thien Phu or the Heaven, Dia Phu or the Earth, Thoai Phu or the Ocean, and Nhac Phu or the Mountains and Forests, which are symbolized by red, yellow, white and green, respectively. (Photo: VietnamPlus)

The incarnation of the Fourth Great Mandarin, who legend says was the fourth son of The Father King of Eight Seas. Under the Mother Goddesses of the Four Realms, there is a hierarchy of other divinities, including the five Great Mandarins, twelve Holy Dames, ten Princes and twelve Royal Damsels. The worship of Mother Goddesses is a combination of Vietnam’s indigenous religion with some characteristics of Buddhism and Taoism. It’s a form of worship for the Mother incarnating as Mother Saint and female deities who manage the skies, rivers, forests and mountains. The worship of Mother Goddesses has been practiced far and wide in Vietnam’s history. (Photo: VietnamPlus)

The medium in the costume of the Second Holy Dame in charge of the Forest. Each deity has his or her specific costume which a medium puts on when that deity is incarnated. The Second Holy Dame in charge of the Forest is said to have helped people set up villages and taught people many skills. In times of difficulties, she also treated diseases and gave food to people in hunger. Going into a trance is believed to be a way of communicating with genies through a spirit medium. Through this ritual, the deities are believed to be summoned to grant blessings to worshippers of the Mother Goddess. The ritual combines religious belief and folk performance art. (Photo: VietnamPlus)

Each incarnation is characterised by invocation songs praising the merits of the deity and dances impersonating the deity’s appearance and gestures in an either solemn or joyful atmosphere depending on who manifests into the medium. After the incarnation, the deity leaves the medium’s body and is replaced by another one. Accordingly, the medium then changes the medium’s costumes in order to suit the new spirit. The costumes, which vary in styles and colours, are beautiful and imitative of the garments of ethnic minorities. Throughout a len dong ritual, the medium is alternately possessed by different spirits and go on to become their incarnations. Each len dong ritual may include up to 36 incarnations featuring different deities of the Mother Goddess religion. (Photo: VietnamPlus)

The incarnation of the Sixth Holy Dame. All the 12 Holy Dames are goddesses of human origin who represent and assist the Supreme Mother Goddesses. Legend has it that the Sixth Holy Dame is a Nung ethnic, who often incarnates to teach people farming. An incarnation starts when the spirit ‘enters’ into the ‘empty body’ of the medium. The divinity’s journey to the world via the medium’s body is expressed via a number of ceremonial procedures, such as burning incense, dancing, delivering blessings to participants, and observing chau van performances. After this, the spirit leaves the medium’s body and is replaced by another one. The medium then changes the medium’s costumes in order to suit the new spirit. (Photo: VietnamPlus)

The medium in the costume of Holy Dame of Bac Le temple, Lang Son province. It was said that the Holy Dame Bac Le is an incarnation of Mother Forest. She has great magical power and helped King Le Thai To a lot during the 10-year war against the Ming invaders. Apart from three supreme goddesses, the Mother Goddesses belief also worships about 70 deities, including many historical personalities, national heroes deified by the people, such as Tran Hung Dao and Pham Ngu Lao who contributed enormously to the Tran dynasty’s victories over the Mongol invaders in the 13th century. When they were alive, they were talented, virtuous people who gave great contributions to national construction and defense. (Photo: VietnamPlus)

The incarnation of the Tenth Prince. The ten princes are often identified with mortals as well as with famous generals who have fought against invaders and contributed to the independence of the country and its people. Spirit mediums often incarnate six of the ten princes, especially the Third Prince (Ong Hoang Ba), the Seventh Prince (Ong Hoang Bay), the Tenth Prince (Ong Hoang Muoi). The Tenth Prince was believed to be a son of the Father King of Eight Seas, who descended on earth to help the people and the country. Domestic and international researchers say that Mother Goddess worship and the trance ritual are of great historical value in Vietnam, which represent the people’s creativity, the community’s strength and the country’s development. (Photo: VietnamPlus)

The medium wears the costume of the Royal Damsel of the Water, said to be a fairy, daughter of the King of the Sea. The twelve royal damsels serve as handmaidens of the mother goddesses. When incarnated, these cheerful figures dress colourfully and perform graceful dances. As a group, the royal damsels are native to upland areas and thus belong to the realm of mountains and forests. When they are incarnated in spirit mediums, they dress as women of the Tay, Nung, Dao, and Muong ethnic groups. An incarnation starts when the spirit ‘enters’ into the ‘empty body’ of the medium. The divinity’s journey to the world via the medium’s body is expressed via a number of ceremonial procedures, such as burning incense, dancing, delivering blessings to participants, and observing chau van performances. (Photo: VietnamPlus)

The incarnation of the Ninth Royal Damsel of Cuu Tinh temple, Thanh Hoa province. The Ninth Royal Damsel is said to be the ninth daughter of the Jade Emperor, who helped the king of Vietnam fight invaders. The spiritual trance ritual usually takes place at pagodas and temples in a very solemn atmosphere. Colorful offerings and flickering candles, making the main sanctuary a splendid stage, along with now-high-now-low music, attract the attention of attendees. A selected medium, most of whom are often women or men disguised as women, become a different person as they now embody the deities’ spirits. Each incarnation is characterised by invocation songs praising the merits of the deity and dances impersonating the deity’s appearance and gestures in an either solemn or joyful atmosphere depending on who manifests into the medium.  (Photo: VietnamPlus)

The medium in the costume of the Royal Dame of Thuong Ngan Son Trang. Each incarnation is characterised by invocation songs praising the merits of the spirit and dances impersonating their appearances and gestures in an either solemn or joyful atmosphere depending on who manifests into the medium. Each len dong ritual may include up to 36 incarnations featuring different deities of the Mother Goddess religion ranging in level, such as Mother Goddesses, Great Mandarins, Holy Dames, Princes, Royal Damsels and Young Princes. The worship of Mother Goddesses is a combination of Vietnam’s indigenous religion with some characteristics of Buddhism and Taoism. It’s a form of worship for the Mother incarnating as Mother Saint and female deities who manage the skies, rivers, forests and mountains. (Photo: VietnamPlus)