Healing with Form, Energy and Light: The Five Elements in Tibetan Shamanism, Tantra and Dzogchen

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Diószegi, Vilmos (1998) [1958]. A sámánhit emlékei a magyar népi műveltségben[ Remnants of shamanistic beliefs in Hungarian folklore] (in Hungarian) (1. reprint kiadásed.). Budapest: Akadémiai Kiadó. ISBN 963-05-7542-6. Although both traditional shamanism and neoshamanism posit the existence of both a spiritual and a material world, they differ in how they view them. [1] In the traditional view, the spirit world is seen as primary reality, while in neoshamanism, materialist explanations "coexist with other theories of the cosmos," [1] some of which view the material and the "extra-material" world as equally real. [8] Neoshamanic tourism [ edit ]

There are two major frameworks among cognitive and evolutionary scientists for explaining shamanism. The first, proposed by anthropologist Michael Winkelman, is known as the "neurotheological theory". [93] [94] According to Winkelman, shamanism develops reliably in human societies because it provides valuable benefits to the practitioner, their group, and individual clients. In particular, the trance states induced by dancing, hallucinogens, and other triggers are hypothesized to have an "integrative" effect on cognition, allowing communication among mental systems that specialize in theory of mind, social intelligence, and natural history. [95] With this cognitive integration, the shaman can better predict the movement of animals, resolve group conflicts, plan migrations, and provide other useful services. Balzer, Marjorie Mandelstam, ed. (2015) [1990]. Shamanism: Soviet Studies of Traditional Religion in Siberia and Central Asia. London/New York: Routledge. ISBN 9781138179295. Dulam Bumochir has affirmed the above critiques of "shamanism" as a Western construct created for comparative purposes and, in an extensive article, has documented the role of Mongols themselves, particularly "the partnership of scholars and shamans in the reconstruction of shamanism" in post-1990/post-communist Mongolia. [33] This process has also been documented by Swiss anthropologist Judith Hangartner in her landmark study of Darhad shamans in Mongolia. [34] Historian Karena Kollmar-Polenz argues that the social construction and reification of shamanism as a religious "other" actually began with the 18th-century writings of Tibetan Buddhist monks in Mongolia and later "probably influenced the formation of European discourse on Shamanism". [35] History [ edit ]Nov. 2022: Updated a few things, removed unnecessary export strings, removed a fire build embedded calculator to lessen clutter. KIM, ANDREW EUNGI. (2000). "Christianity, Shamanism, and Modernization in South Korea". CrossCurrents. 50 (1/2): 112–119. ISSN 0011-1953. JSTOR 24461237. Wikidata Q116984667.

Alice Kehoe, Shamans and Religion: An Anthropological Exploration in Critical Thinking. 2000. London: Waveland Press. ISBN 1-57766-162-1 Turner and colleagues [61] mention a phenomenon called "shamanistic initiatory crisis", a rite of passage for shamans-to-be, commonly involving physical illness or psychological crisis. The significant role of initiatory illnesses in the calling of a shaman can be found in the case history of Chuonnasuan, who was one of the last shamans among the Tungus peoples in Northeast China. [62]

a b Viikberg, Jüri (2001). The Tofalars. ISBN 9985-9369-2-2. {{ cite book}}: |work= ignored ( help)