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Cross-cultural Assessments of Shamanism as a Biogenetic Foundation for Religion

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Abstract

Chapter uses cross-cultural research to identify the universal aspects of shamanism and biogenetic structural and neurophenomenological perspectives to examine the bases of shamanic universals.
... Steffens & Smith 1987:49;cf. Nichols & Chemel 2006:1-33;Winkelman 2006:139-159; Roberts 2006:235-267) finds support for this practice in the legitimating interpretation of certain Bible texts. Although some anthropological theories on the origins of religion relate above-human experiences to chemically induced states of consciousness, and although such body chemistry indeed has effects on the individual (cf. ...
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This contribution is part of a series on Methodology and Biblical Spirituality. In this, the fourth contribution, the scope is widened; more practical-analytically oriented, three thoroughly different but nevertheless all unusual kinds of interpretations of the Bible are described, characterised and contextualised. Namely: • In order to explain what are perceived as textual anomalies, some Old Testament authors have been described by US-based medical practitioners as having suffered psychiatric dysfunctions. • The Garden of Eden from Genesis 2 and further has been located by a recently diseased Nigerian scholar as having been in her home country, with a Nigerian race having been the predecessors of biblical Adam and Eve. • Rastafarians, primarily Jamaica-based, regard marijuana as a holy herb and find direct support for their religious use of this plant in the Bible. However strange such ‘mystifying’ interpretations may seem within the theological mainstreams of Judeo-Christianity, there is more to these kinds of interpretations than simple whim. Certain cultural conditions along with personal, particularly spiritual, commitments enable these interpretations, which must be taken seriously in order to come to a fuller understanding of the text–interpreter dynamic. These then can cast at least some form of reflective light on the more usual current biblical-interpretative mainstreams within Judeo-Christianity, posing in a new light the question of what constitutes legitimate interpretations, also within mainstream interpretations, as religiously inclined people try to live their lives in the light of Scripture.
... However, it appears that wine has little to do with the ecstatic condition of maenadism, a state that was more likely induced by strenuous dancing or wandering in the wild (Frontisi-Ducroux, 1991, p. 170 ff). In general, the cultures that flourished around the ancient Mediterranean appeared rather reluctant to use psychotropic drugs for magic-religious purposes (Nencini, 2002;contra Hillman, 2008), an attitude that may be connected with the fact that shamanism did not take ground in these cultures probably due to the early substitution of sedentary agriculture for hunting and gathering (Winkelman, 2006). Hence, far from being a generalized phenomenon, drug-induced religious experience appears strictly bound to specific historical settings. ...
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The recent interest in the psychopharmacological underpinnings of religious experiences has led to both the laboratory characterizations of drug-induced mystical events and psychobiological models of religious experiences rooted in evolution and fitness. Our examination of this literature suggests that these theories may be congruent only within more modern religious and cultural settings and are not generalizable to all historical beliefs, as would be expected from an evolutionarily conserved biological mechanism. The strong influence of culture on the subjective effects of drugs as well as religious thoughts argues against the concept of a common pathway in the brain uniquely responsible for these experiences. Rather, the role of personal beliefs, expectations and experiences may interject bias into the interpretation of psychoactive drug action as a reflection of biologically based religious thought. Thus, psychobiological research proposing specific brain mechanisms should consider anthropological and historical data to address alternative explanations to the "fitness" of religious thought. A psychobiological model of the religious experience based on the concept of cognitive unbinding seems to accommodate these data better than that of a specific brain locus of religion.
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Article
Full-text available
This contribution is part of a series on Methodology and Biblical Spirituality. In this, the fourth contribution, the scope is widened; more practical-analytically oriented, three thoroughly different but nevertheless all unusual kinds of interpretations of the Bible are described, characterised and contextualised. Namely:• In order to explain what are perceived as textual anomalies, some Old Testament authors have been described by US-based medical practitioners as having suffered psychiatric dysfunctions.• The Garden of Eden from Genesis 2 and further has been located by a recently diseased Nigerian scholar as having been in her home country, with a Nigerian race having been the predecessors of biblical Adam and Eve.• Rastafarians, primarily Jamaica-based, regard marijuana as a holy herb and find direct support for their religious use of this plant in the Bible.However strange such ‘mystifying’ interpretations may seem within the theological mainstreams of Judeo-Christianity, there is more to these kinds of interpretations than simple whim. Certain cultural conditions along with personal, particularly spiritual, commitments enable these interpretations, which must be taken seriously in order to come to a fuller understanding of the text–interpreter dynamic. These then can cast at least some form of reflective light on the more usual current biblical-interpretative mainstreams within Judeo-Christianity, posing in a new light the question of what constitutes legitimate interpretations, also within mainstream interpretations, as religiously inclined people try to live their lives in the light of Scripture.
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