Search results for 'Shamanism' (try it on Scholar)

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  1. Donald Sandner & Steven H. Wong (eds.) (1997). The Sacred Heritage: The Influence of Shamanism on Analytical Psychology. Routledge.score: 18.0
    Although in modern times and clinical settings, we rarely see the old characteristics of tribal shamanism such as deep trances, out-of-body experiences, and soul retrieval, the archetypal dreams, waking visions and active imagination of modern depth psychology represents a liminal zone where ancient and modern shamanism overlaps with analytical psychology. These essays explore the contributors' excursions as healers and therapists into this zone. The contributors describe the many facets shamanism and depth psychology have in common: animal symbolism; (...)
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  2. Hillary S. Webb (2013). Expanding Western Definitions of Shamanism: A Conversation with Stephan Beyer, Stanley Krippner, and Hillary S. Webb. Anthropology of Consciousness 24 (1):57-75.score: 18.0
    Where has the Western attraction to the study and practice of shamanic techniques brought us? Where might it take us? In what ways have our Western biases and philosophical underpinnings influenced and changed how shamanism is practiced, both in the West and in the traditional cultures out of which they emerged? Is it time to stop using the umbrella term “shamanism” to refer to such diverse cross-cultural practices? What are our responsibilities, both as researchers and as spiritual seekers? (...)
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  3. Robert E. Ryan (2002). Shamanism and the Psychology of C.G. Jung: The Great Circle. Vega.score: 18.0
    Carl Jung's work played an important role in shaping modern psychology. Through a thorough exploration of Jung's psychological ideas and the ancient beliefs of shamanistic cultures, this unique investigation unveils startling parallels between the two. As different as they may seem at first glance, these two branches of human paradigm and belief have amazing similarities in structure and function. Interspersed with the writings of Jung, this fascinating account traces the forces and patterns of symbolism common to shamanism and depth (...)
     
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  4. Bonnie Glass-coffin (2010). Shamanism and San Pedro Through Time: Some Notes on the Archaeology, History, and Continued Use of an Entheogen in Northern Peru. Anthropology of Consciousness 21 (1):58-82.score: 15.0
    This paper discusses archaeological, historical, and contemporary ethnographic evidence for the use of the San Pedro cactus in northern Peru as a vehicle for traveling between worlds and for imparting the “vista” (magical sight) necessary for shamanic healers to divine the cause of their patients' ailments. Using iconographic, ethnohistorical, and ethnographic evidence for the uninterrupted use of this sacred plant as a means of access to the Divine and as a tool for healing, it describes the relationship between San Pedro, (...)
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  5. Penny Bernard (2006). Book Review Companion Guides to Contemporary Shamanism By Hillary S. Webb (2003), Hillary S. Webb (2004). [REVIEW] Indo-Pacific Journal of Phenomenology 6 (2).score: 12.0
    Exploring Shamanism: Using Ancient Rites to Discover the Unlimited Healing Powers of Cosmos and Consciousness . Franklin Lakes, NJ: New Page Books. Soft Cover (222 pages). $19.95 (ISBN: 978 1 56414 663 4) Travelling between the Worlds: Conversations with Contemporary Shamans . Charlottesville, VA: Hampton Roads Publishing Company, Inc. Soft Cover (320 pages). $19.95 (ISBN: 978 1 57174 403 7) Indo-Pacific Journal of Phenomenology , Volume 6, Edition 2 August 2006.
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  6. Michael Winkelman (2012). Shamanism in Cross-Cultural Perspective. International Journal of Transpersonal Studies 31 (2):47-62.score: 12.0
    This article reviews the origins of the concept of the shaman and the principal sources of controversy regarding the existence and nature of shamanism. Confusion regarding the nature of shamanism is clarified with a review of research providing empirical support for a cross-cultural concept of shamans that distinguishes them from related shamanistic healers. The common shamanistic universals involving altered states of consciousness are examined from psychobiological perspectives to illustrate shamanism’s relationships to human nature. Common biological aspects of (...)
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  7. Margaret Laurel Allen & Meredith Sabini (1997). Renewal of the World Tree: Direct Experience of the Sacred as a Fundamental Source of Healing in Shamanism, Psychology, and Religion. In Donald Sandner & Steven H. Wong (eds.), The Sacred Heritage: The Influence of Shamanism on Analytical Psychology. Routledge.score: 12.0
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  8. Geoffrey O. Dean & Ivan W. Kelly (2003). Is Astrology Relevant to Consciousness and Psi? Journal of Consciousness Studies 10 (6):175-198.score: 9.0
    Abstract: Many astrologers attribute a successful birth-chart reading to what they call intuition or psychic ability,where the birth chart acts like a crystal ball. As in shamanism,they relate consciousness to a transcendent reality that,if true, might require are-assessment of present biological theories of consciousness.In Western countries roughly 1 person in 10,000 is practising or seriously studying astrology, so their total number is substantial. Many tests of astrologers have been made since the 1950s but only recently has a coherent review (...)
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  9. V. N. Basilov (1992). Islamic Shamanism Among Central Asian Peoples. Diogenes 40 (158):5-18.score: 9.0
  10. Mark A. Schroll & Susan Greenwood (2011). Worldviews in Collision/Worldviews in Metamorphosis: Toward a Multistate Paradigm. Anthropology of Consciousness 22 (1):49-60.score: 9.0
    This article is an extended commentary inspired by Alan Drengson's paper “Shifting Paradigms: From Technocrat to Planetary Person” (Drengson 2011). In this article Susan Greenwood and I echo Drengson's criticism that Euro-American science is incomplete, having committed what Thomas Roberts calls “The Singlestate Fallacy: the erroneous assumption that all worthwhile abilities reside in our normal, awake mindbody state” (Roberts 2006:105). This singlestate fallacy is vividly portrayed in Mary Shelley's novel Frankenstein, whose critique of Euro-American science is revisited in this article. (...)
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  11. Nicholas Humphrey, Commentary on Michael Winkelman, 'Shamanism and Cognitive Evolution'.score: 9.0
    ‘The shamanic context of cave art is attested by a number of features’, Michael Winkelman writes (p.6); and, scarcely pausing for breath, he proceeds to reel off as if they were matters of established fact a list of co njectures about the authorship and meaning of ice-age cave paintings. We are t o conclude, without question apparently, that ‘cave art images represent shamanic activities and altered states of consciousness, and the subterranean rock art sites were used for shamanic vision questing’ (...)
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  12. Nicholas Humphrey (2002). Shamanism and Cognitive Evolution [Commentary on Michael Winkelman]. .score: 9.0
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  13. R. N. Hamayon (1992). Stakes of the Game: Life and Death in Siberian Shamanism. Diogenes 40 (158):69-85.score: 9.0
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  14. A. Guillemoz (1992). Seoul, the Widow, and the Mudang: Transformations of Urban Korean Shamanism. Diogenes 40 (158):115-127.score: 9.0
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  15. Eugene Newton Anderson (2006). Healing Powers and Modernity: Traditional Medicine, Shamanism, and Science in Asian Societies (Review). Philosophy East and West 56 (4):702-703.score: 9.0
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  16. P. Mitrani (1992). A Critical Overview of the Psychiatric Approaches to Shamanism. Diogenes 40 (158):145-164.score: 9.0
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  17. A. Lewitzky & J. H. Labadie (1957). Myths and Rites of Shamanism. Diogenes 5 (17):33-44.score: 9.0
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  18. J. Barbier & C. Barbier-Locquard (1992). Shamanism and Psychoanalysis. Diogenes 40 (158):165-167.score: 9.0
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  19. Hori Ichirii (1975). Shamanism in Japan. Japanese Journal of Religious Studies 214:231.score: 9.0
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  20. Takafumi Iida, 飯田 & 剛史 (forthcoming). Folk Religion Among the Koreans in Japan: The Shamanism of the" Korean Temples". Japanese Journal of Religious Studies.score: 9.0
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  21. J. -P. Chaumeil (1992). Varieties of Amazonian Shamanism. Diogenes 40 (158):101-113.score: 9.0
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  22. William S. Lyon (1993). Spiritual Dimensions of Healing:From Native Shamanism to Contemporary Health Care. Anthropology of Consciousness 4 (4):17-18.score: 9.0
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  23. N. Revel, J. C. Gage & P. Railing (1998). "As If in a Dream ...": Epics and Shamanism Among Hunters. Palawan Island, The Philippines. Diogenes 46 (181):7-30.score: 9.0
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  24. Michael Ripinsky‐Naxon (1999). The Soul of Shamanism: Western Fantasies, Imagnal Realities. Anthropology of Consciousness 10 (4):83-85.score: 9.0
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  25. Emma Scott (2014). The Visionary Psyche: Jung's Analytical Psychology and Its Impact on Theories of Shamanic Imagery. Anthropology of Consciousness 25 (1):91-115.score: 9.0
    This article considers the shaman's visionary encounters with spirit beings from the critical viewpoint of several innovative theories of shamanism: Richard Noll's cognitive approach and Michael Winkelman's neurophenomenological perspective. These distinct approaches are analyzed in light of Jung's central concepts of the archetypes, the collective unconscious, and the individuation process, which have had a huge formative influence upon the academic investigation of visions and spiritual experiences. The centrality of Jung's theoretical reasoning within these recent studies of shamanism strongly (...)
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  26. Joan B. Townsend (2004). Individualist Religious Movements: Core and Neo‐Shamanism. Anthropology of Consciousness 15 (1):1-9.score: 9.0
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  27. Andrei Vinogradov (1999). "After the Past, Before the Present": New Shamanism in Gorny Altai. Anthropology of Consciousness 10 (4):36-44.score: 9.0
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  28. Peggy A. Wright (1991). Rhythmic Drumming in Contemporary Shamanism and Its Relationship to Auditory Driving and Risk of Seizure Precipitation in Epileptics. Anthropology of Consciousness 2 (3‐4):7-14.score: 9.0
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  29. Penny Bernard (2006). Companion Guides to Contemporary Shamanism Exploring Shamanism: Using Ancient Rites to Discover the Unlimited Healing Powers of Cosmos and Consciousness, Hillary S. Webb Travelling Between the Worlds: Conversations with Contemporary Shamans, Hillary S. Webb: Book Review. [REVIEW] Indo-Pacific Journal of Phenomenology 6 (2):1-3.score: 9.0
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  30. C. Hung-Youn (1999). Cultural Interbreeding Between Korean Shamanism and Imported Religions. Diogenes 47 (187):50-61.score: 9.0
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  31. Dorothy Koenigsberger (1993). Shamanism and the Eighteenth Century. History of European Ideas 17 (2-3):354-355.score: 9.0
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  32. M. Matarasso (1992). Toornarsuk, or Shamanism Upside Down. Diogenes 40 (158):129-131.score: 9.0
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  33. Michael Ripinsky Naxon (1993). Shamanism: Soviet Studies of Traditional Religion in Siberia and Central Asia. Anthropology of Consciousness 4 (1):15-16.score: 9.0
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  34. David S. Whitley (1998). Cognitive Neuroscience, Shamanism and the Rock Art of Native California. Anthropology of Consciousness 9 (1):22-37.score: 9.0
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  35. Michael Winkelman (2004). Shamanism as the Original Neurotheology. Zygon 39 (1):193-217.score: 9.0
  36. Manuel Almendro (2000). The Healing Power of Shamanism in Transpersonal Psychology. International Journal of Transpersonal Studies 19:49-57.score: 9.0
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  37. John R. Baker (1996). The Nature of Shamanism: Substance and Function of a Religious Metaphor. Anthropology of Consciousness 7 (2):28-30.score: 9.0
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  38. Kirsten Bonde (1996). Sorecery and Shamanism: Curanderos and Clients in Northern Peru. Anthropology of Consciousness 7 (2):30-31.score: 9.0
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  39. MaryCatherine Burgess (2008). A New Paradigm of Spirituality and Religion: Contemporary Shamanic Practice in Scotland. Continuum.score: 9.0
    Religion, spirituality, and contemporary shamanic practice in Scotland : exploring the relationships -- The impacts of transformational cultural change on religion and spirituality -- Seeking a new definition of religion -- What is shamanism? -- A case study of three shamanic practice groups in Scotland -- Exploring connections between cross-cultural shamanic elements and neo-shamanic expressions in Scotland : interviews, participant observation, and analysis -- Applying Hervieu-Lger's analytical model of religion to reveal a lineage of spirituality, not belief, in the (...)
     
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  40. W. G. E. (1965). Shamanism. Review of Metaphysics 18 (4):774-774.score: 9.0
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  41. Eva Jane Neumann Fridman (1999). Buryat Shamanism: Home and Hearth — A Territorialism of the Spirit. Anthropology of Consciousness 10 (4):45-56.score: 9.0
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  42. Evajane N. Fridman (2003). Nine Worlds of SEID‐MAGIC: Ecstasy and Neo‐Shamanism in North European Paganism. Anthropology of Consciousness 14 (2):94-96.score: 9.0
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  43. Timothy L. Hubbard (2002). Some Correspondences and Similarities of Shamanism and Cognitive Science: Interconnectedness, Extension of Meaning, and Attribution of Mental States. Anthropology of Consciousness 13 (2):26-45.score: 9.0
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  44. Stanley Krippner (1991). Research Strategies in the Study of Shamanism and Anomalous Experience. Anthropology of Consciousness 2 (1‐2):13-19.score: 9.0
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  45. Stanley Krippner & Allan Combs (2002). Stanley Krippner and Allan Combs, The Neurophenomenology of Shamanism: An Essay Review. Journal of Consciousness Studies 9 (3):77-82.score: 9.0
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  46. Ronnie Littlejohn (2005). Korean Shamanism: The Cultural Paradox. Journal of Church and State 47.score: 9.0
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  47. William S. Lyon (1991). The Visionary Experience in North American Shamanism. Anthropology of Consciousness 2 (1‐2):20-24.score: 9.0
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  48. John J. McGraw (2010). The World of Shamanism: New Views of an Ancient Tradition. Roger Walsh.Woodbury, MN: Llewellyn Publications. 2007. X+325pp. [REVIEW] Ethos 38 (1):1-2.score: 9.0
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  49. Terence K. McKenna (1993). The Invisible Landscape: Mind, Hallucinogens, and the I Ching. Harpersanfrancisco.score: 9.0
    A thoroughly revised edition of the much-sought-after early work by Terence and Dennis McKenna that looks at shamanism, altered states of consciousness, and the organic unity of the King Wen sequence of the I Ching.
     
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