Shamanism - Science topic
An intermediate stage between polytheism and monotheism, which assumes a "Great Spirit", with lesser deities subordinated. With the beginnings of shamanism there was the advent of the medicine man or witch doctor, who assumed a supervisory relation to disease and its cure. Formally, shamanism is a religion of Ural-Altaic peoples of Northern Asia and Europe, characterized by the belief that the unseen world of gods, demons, ancestral spirits is responsive only to shamans. The Indians of North and South America entertain religious practices similar to the Ural-Altaic shamanism. The word shaman comes from the Tungusic (Manchuria and Siberia) saman, meaning Buddhist monk. The shaman handles disease almost entirely by psychotherapeutic means; he frightens away the demons of disease by assuming a terrifying mien. (From Garrison, An Introduction to the History of Medicine, 4th ed, p22; from Webster, 3d ed)
Questions related to Shamanism
Superstitious health beliefs abound in traditional societies. Many people believe in shamanism, sorcery, spirit possession, witchcraft, evil eye, magic, charms, luck, etc. and often resort to shamans for supernatural healing. Those who seek medical help from the shamanic healers are often blamed for their superstitious beliefs and practices and non-compliance and non-adherence to the medical advice. Superstitious beliefs are culturally rooted and exist throughout the world. Biomedicine is described as ‘scientific medicine,’ and biomedical practices logical and rational. Do you agree that all biomedical practices are free from superstitions and biomedical practitioners do away with superstitions?
- Are there places in the world where DID is integrated into culture (e.g. hmong shamanism) or appears in folklore?
- What are some places that are better and that are worse at recognizing DID?
- Does the whole world use the DES?
- When DID is diagnosed, what are the treatments in places other than America/Europe?
I wonder whether anyone may be able to share anecdotal evidence regarding the efficacy or otherwise of binaural beats stimuli on things like meditation, lucid dreaming, dreaming, creativity, sleep, shamanic journey meditation, cognition, concentration, imagination, visualization, etc?
“participants rated the vividness of colour experiences and selected speciﬁc colours in response to a set of graphemes (letters/sounds like ‘S’, ‘U’, ‘OO’) and sounds in L SD and placebo conditions. Participants also independently completed measures of absorption and visual imagery” (Terhune et al. 2016). Is that a good measure for “experience of drug-induced synaesthesia-like experiences”. LSD volunteers are not reliable because they’re in no uncertain terms behaving unpredictably. The evidence suggests they are in a disorganised, creative, and free roaming state of consciousness (Kaelenso et al. 2014) to use any type of self-assessment would be fraught with subjectivity and miscommunication through their own sensitivity to emotional states and others, this is related to atypical experiences under the effect of psychedelic drugs. I don’t think it is feasible to test highly sensitive individuals, in lucid dream-like states of mind under controlled experimental conditions without controlling for said conditions, we would ideally need a condition control group as well as a placebo control condition group, although in my opinion a placebo control isn’t necessary because we are aware the drugs are having a distinct effect and do not need confirmation that these effects are not being caused by placebo effects. What we need to account for is the set and setting, the old idiom of many experienced users of psychedelic drugs, including but not limited to culturally relevant rituals, such as you may refer to in shamanic practices. Although these rituals are highly relevant in western societies too, referring to Free-Masonry practices where ritual is highly relevant in inducing specific states of consciousness.
Several scholars have attempted to place the figure of the Animal Master or Mistress within the context of the cosmology of indigenous people. There appears to be growing evidence of a worldwide expression is this figure in religious traditions throughout the globe.
Do you have any data to support such a position?
Are there figures in the cosmological trope from your research areas to support the identification of an Animal Master/Mistress supramundane figure?
What is the evidence, how is he/she depicted, what is his/her role, what kinds of religious ceremonies, rituals or artistic devises are employed to represent, illustrate and venerate such a deity?
I'm looking for Chilean researchers interested in psychedelic research for sharing ideas and research projects.