Shamanism
The concept of shamanism has engaged the academic world for more than two centuries, becoming a core concept in anthropology and comparative religion. And over the last 50 years, shamanism spread with such a force that it has catapulted from a little know phenomena of foraging societies into one with worldwide fame. These ancient practices made a dramatic resurgence because of their basis in human psychobiology and evolved psychology (2015).
A major issue challenging shamanism studies from the inception was the question of whether it was a phenomenon specific to Siberia or whether shamanism was cross-cultural. A principal focus of my early research (1990, 1992) was assessing the cross-cultural distribution of shamanism and determining the empirical features of the ritualist of foraging societies. My research establishes a remarkably similar ritual phenomena of foraging cross-culturally, practices that deserve to be called shamanism (2014).
The cross-cultural distribution of shamanism and its persistence across time attest to the ways in which shamanism reflects basic aspects of human nature (2010) and how ritual stimulates the brain and neurotransmitters (2017). Shamanistic rituals enhance brain functions and induce altered states of consciousness (ASC) that produce healing by promoting integration of normally unconscious aspects of the brain and personality and elicit endogenous healing responses (2008, 2011).
Shamanism has been traditionally viewed as a procedure for addressing the spirit world and spiritual illness. Neurophenomenological perspectives help bridge these beliefs and experiences on one hand with brain functioning (2004, 2015). Many of the basic phenomenological features of shamanism can be understood as reflecting principles of brain operation, particularly the integrative functioning of brain modules that produce the phenomena of spirits, spirit communication, soul flight and animal transformation (2021, 2015).
My understanding of shamanism as a biologically-based set of practices has led to the concept of the shamanic paradigm (2004, 2010, 2010, 2015). This concept of paradigm is to explicitly recognize a new scientific framework for understanding shamanism, and a reliable framework for inferring these practices in the pre-historic past.
Shamanism’s biological bases means that it still has important applications in addressing contemporary health maladies. Shamanistic practices have contemporary applications in alternative medicine and in addressing the consequences of violence, trauma, addiction, alienation, and disconnectedness. Shamanism’s healing powers are derived from the ability to manipulate unconscious brain structures and processes, and from the community setting that provides vital human support. Shamanism provides mechanisms for engaging a vital connection of the individual with community and the spiritual dimensions of health, aspects which have been lacking in modern societies. Shamanism strengthens individuals to take an active role in their health and well-being, enhancing use of the whole brain, conscious and the unconscious.
Articles
2022
From Shamans to Sorcerers: Empirical Models for Defining Ritual Practices and Ecstatic Experience in Ancient, Medieval and Modern Societies. In: The Routledge Companion to Ecstatic Experience in the Ancient World. Edited By Diana L. Stein, Sarah Kielt Costello, Karen Polinger Foster. London: Routledge. Pp. 41-70. ResearchGate link.2021
Anthropology, Shamanism and Hallucinogens. In C.S. Grob and J. Grigsby (eds.) Handbook of Medical Hallucinogens (pp. 46-67) NY: Guilford Press. ResearchGate link. Publisher link.2021
A cross-cultural study of the elementary forms of religious life: shamanistic healers, priests, and witches, Religion, Brain & Behavior, 11(1):27-45. doi:10.1080/2153599X.2020.1770845/ ResearchGate link. Publisher link.2021
The evolved psychology of psychedelic set and setting: Inferences regarding the roles of shamanism and entheogenic ecopsychology. Frontiers in Pharmacology 12, Article 619890 doi: 10.3389/fphar.2021.619890 ResearchGate link2019
Shamanic alterations of consciousness as sources of supernatural experiences. In P. Craffert, J. Baker and M.J. Winkelman (eds.) The Supernatural After the Neuro-turn. p. 127-147. ResearchGate link.2018
Shamanism and Possession. In The International Encyclopedia of Anthropology. Researchgate link. https://doi.org/10.1002/9781118924396.wbiea16512017
Shamanism and the brain. In Clements, N.K. (ed.) Religion: Mental religion (pp. 355-372). MacMillan Interdisciplinary handbooks. USA: MacMillan. ResearchGate link.2015
Shamanism as a biogenetic structural paradigm for humans’ evolved social psychology. Psychology of Religion and Spirituality 7(4):267-277. ResearchGate link. doi:10.1037/rel0000032013
Shamanism and psychedelics: A biogenetic structuralist paradigm of ecopsychology. European Journal of Ecopsychology 4: 90-115. ResearchGate link.2013
Shamanism in Cross-Cultural Perspective International Journal of Transpersonal Studies, 31(2), pp. 47-62. ResearchGate link.2013
Shamanic Cosmology as an Evolutionary Neurocognitive Epistemology. International Journal of Transpersonal Studies, 32(1), 2013, pp. 79-99. ResearchGate link.2011
Shamanism and the Alteration of Consciousness. In Altering Consciousness Multidisciplinary Perspectives Volume 1 History, Culture and the Humanities, Cardeña, E. and M. Winkelman, eds. Santa Barbara: Preager ABC-CLIO, 159-180. ResearchGate link.2010
The Shamanic Paradigm: Evidence from Ethnology, Neuropsychology and Ethology. Time and Mind. The Journal of Archaeology, Consciousness and Culture 3(2):159-182. ResearchGate link.2009
Shamanism and the Origins of Spirituality and Ritual Healing. Journal for the Study of Religion, Nature and Culture 3(4):458-489. ResearchGate link.2008
Cross-cultural and Biogenetic Perspectives on the Origins of Shamanism. In: Belief in the Past Theoretical Approaches to the Archaeology of Religion. D. Whitley and K. Hays-Gilpin, eds. Walnut Creek, CA: Left Coast Press. ResearchGate link.2007
Shamanic Guidelines for Psychedelic Medicines. In: Psychedelic medicine: New evidence for hallucinogenic substances as treatments, volume 2. M. Winkelman and T. Roberts, eds. Pp. 143-167. Westport, CT: Praeger/Greenwood Publishers. ResearchGate link. Publisher link.2006
Teaching about Shamanism and Religious Healing: A Cross-cultural, Biosocialspiritual Approach. Pp. 171-190. In: L Barnes and I. Talamantez, Eds. Teaching Religion and Healing. Oxford: Oxford University Press. (with Chris Carr). ResearchGate link.2004
Shamanism as the Original Neurotheology. Zygon 39(1):193-217. ResearchGate link.2004
The Shamanic Paradigm: A Biogenetic Structuralist Approach. Reviews and Reply of Michael Winkelman’s Shamanism. The Neural Ecology of Consciousness and Healing in the Journal of Ritual Studies Book Review Forum, Vol 18(1): 116-127. ResearchGate link.2002
Shamanism as Neurotheology and Evolutionary Psychology. American Behavioral Scientist 45(12): 1875-1887. Researchgate link.2002
Shamanism and Cognitive Evolution. Cambridge Archaeological Journal 12(1):71-101. Researchgate link.1990
Shaman and Other “Magico-religious” Healers: A Cross-cultural Study of their Origins, Nature and Social Transformations. Ethos 18(3):308-352. ResearchGate link1989
Psychoactive properties of !Kung Bushman Medicine Plants In: Shamanism and Altered States of Consciousness. Special Issue Journal of Psychoactive Drugs 21(1):51-60 (with Marlene Dobkin de Rios) ResearchGate link
BOOKS AND EDITED VOLUMES
- 2010
Shamanism: A biopsychosocial paradigm of consciousness and healing. Santa Barbara, CA: ABC-CLIO (Second Edition). ResearchGate link. Publisher Link - 2003b
Shamanisms and Survival. Special Issue Cultural Survival Quarterly Shamanisms and Survival. Summer 2003. - 1992
Shamans, Priests and Witches: A Cross-cultural Study of Magico-religious Practitioners. Anthropological Research Papers #44. Tempe, Az.: Arizona State University. ResearchGate link - 1989
Shamanism and Altered States of Consciousness. Special Issue Journal of Psychoactive Drugs 21(1) (Edited by Marlene Dobkin de Rios and Michael Winkelman).
