Achterberg, J. (1985). Imagery in healing: Shamanism and modern medicine. Boston, MA: New Science Library: Shambhala.
Bird-David, N. (1999). "Animism" revisited: Personhood, environment and relational epistemology. Current Anthropology, 40, 67-91.
Boddy, J. (1994). Spirit possession revisited: Beyond instrumentality. Annual Review of Anthropology, 23, 407-434.
Bourguignon, E. (1976). Possession. San Francisco, CA: Chandler and Sharpe.
Castillo, R. (1991). Divided consciousness and enlightenment in Hindu Yogis. Anthropology of Consciousness, 2(304), 1-6.
Clottes, J., & Lewis-Williams, D. (1998). The shamans of prehistory: Trance and magic in the painted caves. New York: Harry Abrams.
Dow, J. (1986). Universal aspects of symbolic healing: A theoretical synthesis. American Anthropologist, 88, 56-69.
Eliade, M. (1964). Shamanism: Archaic techniques of ecstasy. New York: Pantheon Books.
Flaherty, G. (1992). Shamanism and the eighteenth century. Princeton, NJ: Princeton University Press.
Frecska, E., & Kulcsar, Z. (1989). Social bonding in the modulation of the physiology of ritual trance. Ethos, 17(1), 70-87.
Furst, P. (Ed.). (1976). Hallucinogens and culture. San Francisco, CA: Chandler and Sharp.
Goodman, F. (1988). How about demons? Possession and exorcism in the modern world. Bloomington: Indiana University Press.
Guthrie, S. (1993). Faces in the clouds. Oxford, UK: Oxford University Press.
Halifax, J. (1979). Shamanic voices. New York: E.P. Dutton.
Harner, M. (Ed.). (1973). Hallucinogens and shamanism. New York: Oxford University Press.
Harner, M. (1988). What is a shaman? In G. Doore (Ed.), Shamans path: Healing, personal growth and empowerment (pp. 7-15). Boston, MA: Shambhala.
Harner, M. (1990). The way of the shaman. San Francisco, CA: Harper & Row.
Harner, M., & Harner, S. (2000). Core practices in the shamanic treatment of illness. Shamanism. 13(1-2), 19-30.
Hultkrantz, A. (1973). A definition of shamanism. Temenos, 9, 25-37.
Hunt, H. (1995). On the nature of consciousness. New Haven, CT: Yale University Press.
Ingerman, S. (1991). Soulretrival. San Francisco, CA: Harper Collins.
Jakobsen, M. (1999). Shamanism: Traditional and contemporary approaches to the mastery of spirits and healing. New York: Berghahn Books.
Kirkpatrick, L. (1997). An attachment-theory approach to psychology of religion. In B. Spilka & D. Mcintosh (Eds.), The psychology of religion. Boulder, CO: Westview Press.
Krippner, S. & Welch, P. (1992). Spiritual dimensions of healing: From native shamanism to contemporary health care. New York: Irvington.
Laughlin, C. (1997). Body, brain, and behavior: The neuroanthropology of the body image. Anthropology of Consciousness, 8(2-3), 49-68.
Laughlin, C., McManus, J., & d'Aquili, E. (1992). Brain, symbol and experience: Toward a neurophenomenology of consciousness. New York: Columbia University Press.
Lewis, I. (1988). Ecstatic religion: An anthropological study of spirit possession and shamanism. London: Routledge.
Mandell, A. (1980). Toward a psychobiology of transcendence: God in the brain. In D. Davidson & R. Davidson (Eds.), The psychobiology of consciousness (pp. 379-464). New York: Plenum.
Mithen, S. (1996). The prehistory of the mind: A search for the origins of art, religion and science. London: Thames and Hudson
Noll, R. (1983). Shamanism and schizophrenia: A state-specific approach to the schizophrenia metaphor of shamanic states. American Ethnologist, 10(3), 443-459.
Noll, R. (1985). Mental imagery cultivation as a cultural phenomenon: The role of visions in shamanism. Current Anthropology, 26, 443-451.
Oubre, A. (1997). Instinct and revelation: Reflections on the origins of numinous perception. Amsterdam: Gordon and Breach.
Pandian, J. (1997). The sacred integration of the cultural self: An anthropological approach to the study of religion. In S. Glazier (Ed.), The anthropology of religion, (pp. 505-516). Westport, CT: Greenwood Press.
Peters, L., & Price-Williams, D. (1981). Towards an experiential analysis of shamanism. American Ethnologist, 7, 398-418.
Prince, R. (1982). The endorphins: A review for psychological anthropologists. Ethos, 10(4), 299-302.
Ryan, R. (1999). The strong eye of shamanism: Ajourney into the caves of consciousness. Rochester, NY: Inner Traditions.
Shekar, C. (1989). Possession syndrome in India. In C. Ward (Ed.), Altered states of consciousness and mental health (pp. 79-95). Newbury Park, CA: Sage.
Siikala, A. (1978). The rite technique of the Siberian shaman (Folklore Fellows' communication 220). Helsinki, Finland: Soumalainen Tiedeskaremia Academia.
Spilka, B., Shaver, P., & Kirkpatrick, L. (1997). A general attribution theory for the psychology of religion. In B. Spilka & D. McIntosh (Eds.), The psychology of religion (pp. 153-170). Boulder, CO: Westview Press.
Stark, R. (1997). A taxonomy of religious experience. In B. Spilka & D. McIntosh (Eds.), The psychology of religion: Theoretical approaches (pp. 209-221). Boulder, CO: Westview Press.
Swanson, G. (1973). The search for a guardian spirit: The process of empowerment in simpler societies. Ethnology, 12, 359-378.
Townsend, J. (1997). Shamanism. In S. Glazier (Ed.), Anthropology of religion: A handbook of method and theory (pp. 429-469). Westport, CT: Greenwood Press.
Valle, J., & Prince, R. (1989). Religious experiences as self-healing mechanisms. In C. Ward (Ed.), Altered states of consciousness and mental health: A cross-cultural perspective (pp. 149-166). Newbury Park, CA: Sage.
Vitebsky, P. (2001). Shamanism. Norman: University of Oklahoma Press.
Walsh, R. (1990). The spirit of shamanism. Los Angeles: Tarcher.
Winkelman, M. (1986a). Magico-religious practitioner types and socioeconomic analysis. Behavior Science Research, 20(1-4), 17-46.
Winkelman, M. (1986b). Trance states: A theoretical model and cross-cultural analysis. Ethos 14, 76-105.
Winkelman, M. (1990). Shaman and other "magico-religious healers": A cross-cultural study of their origins, nature and social transformation. Ethos, 18(3), 308-352.
Winkelman, M. (1992). Shamans, priests and witches. A cross-cultural study of magico-religious practitioners (Anthropological Research Papers No. 44). Tempe: Arizona State University.
Winkelman, M. (1996). Psychointegrator plants: Their roles in human culture and health. In M. Winkelman & W. Andritzky (Eds.), Yearbook of cross-cultural medicine and psychotherapy, Vol. 6 (pp. 9-53). Berlin: Verlag und Vertrieb.
Winkelman, M. (1997). Altered states of consciousness and religious behavior. In S. Glazier (Ed.), Anthropology of religion: A handbook of method and theory (pp. 393-428). Westport, CT: Greenwood Press.
Winkelman, M. (1999). Altered states of consciousness. In D. Levinson, J. Ponzetti, & P. Jorgensen (Eds.), Encyclopedia of human emotions (pp. 32-38). New York: Macmillan.
Winkelman, M. (2000). Shamanism: The neural ecology of consciousness and healing. Westport, CT: Bergin & Garvey.
Winkelman, M., & White, D. (1987). A cross-cultural study of magico-religious practitioners and trance states: Data base. In D. Levinson & R. Wagner (Eds.), Human relations area files research series in quantitative cross-cultural data: Vol. 3D. New Haven, CT: HRAF Press.
Winkelman, M., & Winkelman, C. (1991). Shamanistic healers and their therapies. In W. Andritzky (Ed.), Yearbook of cross-cultural medicine and psychotherapy, 1990 (pp. 163-182). Berlin: Verlag und Vertrieb.
Winn, T., Crowe, B., & Moreno, J. (1989). Shamanism and music therapy. Music Therapy Perspectives, 7, 61-71.
Political, Economic, and Social Issues
Was this article helpful?