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?
Always wondered what meditation is all about but didn't knew who to ask? Here are some great information which will answer all of you questions on meditation. Do you want to improve your life? Are there areas of your life that just aren’t quite right? I felt the same way a few years ago. Although I had a good job and a nice family, there were parts of my life that definitely needed improvement.