Mongolian philosophical underpinnings of well-being: Mythology, shamanism and Mongolian Buddhism (before the development of modern nursing).

Mongolian philosophical underpinnings of well-being were expressed in the form of mythology, shamanism and Mongolian Buddhism before the development of modern nursing in Mongolia. Among these forms, the philosophical underpinnings of well-being, mythology and shamanism were formed as a result of the roots of Mongolian philosophy, whereas Buddhism spread relatively late. As a result of Mongolian mythology, an alternative approach called dom zasal was formed, and it remains one of the important foundations of the idea of well-being among people. Among the various concepts of shamanism, the concept of sunesu best expresses the underpinning of well-being, and the idea that healing and nursing care can be provided not only by those living in this world but also by spirit beings. Since Mongolians still use these ideas even in modern times, it should be noted that following them too narrowly may conflict with concepts based on scientific evidence. Along with the development of Buddhist philosophy in Mongolia, the Oriental philosophical underpinnings of well-being have spread. One of the most important concepts is the five basic elements of life (tavan mahabhutas) and three elements of the body (khii, shar and badgan). While developing the concepts of life and the body, the arga-bileg model (yin-yang in Chinese), developed at the theoretical level in Chinese philosophy, has become a popular basis for culture and customs among Mongolians. Therefore, it has been difficult to judge whether the origin of the arga-bileg model is Mongolian or Chinese; however, this is undeniably an important underpinning for well-being in both countries.

Implicit States of Connectivity in the Clinical Practice of Jungian Psychoanalysis and Andean Shamanism.

This paper will describe the spiritual states of "oneness" experienced by Andean shamans in relation to oceanic states in early infancy and working with trauma in Jungian analysis. The author's work exploring implicit energetic experience with Andean shamans will be referenced with comparisons made to depth psychology, in both theory and in practice. Definitions of Q'echua terms describing different psychic meditative states that Andean shamans enter into will be provided as Andean medicine people have a much more developed language for conceptualizing these experiences. A clinical vignette will be presented that demonstrates how the spaces of implicit connection that occur between an analyst and analysand in the analytic setting can be a catalyst for healing.

Cet article décrira les états spirituels d'unité dont les chamanes des Andes font l'expérience, en les mettant en lien avec les états océaniques de la petite enfance et le travail avec le traumatisme dans l'analyse Jungienne. Le travail de l'auteur, d'explorer l'expérience énergétique implicite chez les chamanes des Andes, fera référence à des comparaisons avec la psychologie des profondeurs, dans la théorie et dans la pratique. Des définitions de termes Quechua seront fournies pour décrire les différents états psychiques méditatifs dans lesquels entrent les chamanes des Andes, les médecins-chamanes des Andes ayant un langage bien plus développé pour conceptualiser de telles expériences. Une vignette clinique sera donnée pour montrer comment les espaces de connexion implicite qui se produisent entre un analyste et un analysant dans la situation analytique peuvent catalyser les processus de guérison.

El presente trabajo describe los estados espirituales de "unidad" experimentados por shamanes Andinos en relación a los estados oceánicos en la temprana infancia y al trabajo con trauma en el análisis Junguiano. Se hará referencia al trabajo de exploración de experiencias implícitas energéticas de la autora con shamanes Andinos comparándolo con la psicología profunda, tanto en la práctica como en la teoría. Se brindan definiciones de términos Quechuas que describen diferentes estados meditativos a los que acceden los shamanes Andinos, debido a que los seres medicina Andinos poseen un lenguaje más desarrollado para conceptualizar estas experiencias. Se presenta una viñeta clínica que demuestra cómo los espacios de conexión implícita que suceden entre analista y analizando en el contexto analítico puede ser un catalizador para la sanación.

Subjective selection and the evolution of complex culture.

Why is culture the way it is? Here I argue that a major force shaping culture is subjective (cultural) selection, or the selective retention of cultural variants that people subjectively perceive as satisfying their goals. I show that people evaluate behaviors and beliefs according to how useful they are, especially for achieving goals. As they adopt and pass on those variants that seem best, they iteratively craft culture into increasingly effective-seeming forms. I argue that this process drives the development of many cumulatively complex cultural products, including effective technology, magic and ritual, aesthetic traditions, and institutions. I show that it can explain cultural dependencies, such as how certain beliefs create corresponding new practices, and I outline how it interacts with other cultural evolutionary processes. Cultural practices everywhere, from spears to shamanism, develop because people subjectively evaluate them to be effective means of satisfying regular goals.

Perspectivism and shamanism in the Jungian clinic: the jaguar as an archetypal image of the Latin American cultural unconscious.

Amerindians, living in a perspective of synchronicity, attribute to symmetry a negative value that produces an understanding of unstable dualism cosmologies, in a continuous and dynamic imbalance, in a notion of complementarity between conscious and unconscious. These notions are in line with the view of synchronicity proposed by Jung (1952/1972) and Cambray (2013), a view that expands temporal, acausal boundaries, within a perspective of interconnection, resonance and correspondence. Amerindian epistemologies break-up the discontinuity between animals and humans. By establishing a parallel with the Jungian concept of the relationship between unconscious and conscious, we reach a dimension of personification of both, a continuous and permanent flow of meaning. We introduce the jaguar as a symbol of Amerindian cultures and as an archetypal image of the numinosum that activates the unconscious, in asymmetrical and symmetrical movements. This is a qualitative contribution of indigenous mythologies to the understanding of the relationship between unconscious and conscious. Through perspectivism and Amerindian shamanism, we reflect on the archetypal image of the jaguar, as a mythological Latin American knowledge, which contributes to an understanding of the human being in the world, in an instinctive and spiritual integration. Recognizing this cosmos expands the ability to observe and access another point of view, in which the human being is seen in the jaguar, a personification or psychification of his unconscious. In clinical practice, it means finding the humanity that was left behind by that human who became an animal. The shaman, as a therapist, takes on the role of an active interlocutor in the exchange of human and non-human subjectivities, in an amplification process.

Les Amérindiens, vivants dans une perspective de synchronicité, attribuent à la symétrie une valeur négative, qui produit une compréhension des cosmologies du dualisme instable, dans un déséquilibre continu et dynamique, avec la notion de complémentarité entre conscient et inconscient. Ces notions sont en cohérence avec la vision de synchronicité proposée par Jung (1952/1972) et Cambray (2013), une vision qui élargit les frontières temporelles et acausales, dans une perspective d'interconnexion, de résonnance et de correspondance. Les épistémologies amérindiennes cassent la discontinuité entre les animaux et les humains. En établissant un parallèle avec le concept de relation entre inconscient et conscient, nous atteignons la dimension de personnification des deux, un flux permanent de sens. Nous introduisons le jaguar en tant que symbole des cultures amérindiennes et image archétypale du numineux qui active l'inconscient, dans des mouvements asymétriques et symétriques. Il s'agit là d'une contribution qualitative des mythologies indigènes à la compréhension de la relation entre inconscient et conscient. A travers le perspectivisme et le chamanisme amérindien, nous réfléchissons à l'image archétypale du jaguar, en tant que savoir mythologique Amérindien, qui contribue à la compréhension de l'être humain dans le monde, dans une intégration instinctive et spirituelle. Reconnaitre ce cosmos élargit notre capacité à observer et à avoir accès à un autre point de vue, dans lequel l'être humain est vu dans le jaguar, une personnification ou psychification de son inconscient. Dans la pratique clinique, cela signifie de trouver l'humanité qui a été abandonnée par l'humain qui est devenu animal. Le chamane, en tant que thérapeute, prend le rôle d'un interlocuteur actif dans l'échange de subjectivités humaines et non-humaines, dans un processus d'amplification.

Los indios americanos, habitando en una perspectiva de sincronicidad, atribuyen a la simetría un valor negativo dando lugar a una comprensión sobre las cosmologías de un dualismo inestable, en un desbalance continuo y dinámico, y en una noción de complementariedad entre consciente e inconsciente. Estas nociones son similares con la mirada sobre sincronicidad propuesta por Jung (1952/1972) y por Cambray (2013), una mirada que expande las fronteras temporales, acausales, dentro de una perspectiva de interconexión, resonancia y correspondencia. Las epistemologías amerindias rompen con la discontinuidad entre animales y humanos. Al establecer un paralelismo con el concepto Junguiano de la relación entre inconsciente y consciente, alcanzamos una dimensión en la cual se personifica a ambos, en un constante y permanente fluir de sentidos. Introducimos el yaguar como símbolo de las culturas amerindias y como imagen arquetípica de lo numinoso que se activa en el inconsciente, en movimientos asimétricos y simétricos. Es una contribución cualitativa de las mitologías indígenas a la comprensión de la relación entre inconsciente y consciente. A través del perspectivismo y del shamanismo amerindio, nos proponemos reflexionar sobre la imagen arquetípica del yaguar, como conocimiento mitológico latinoamericano, el cual contribuye a una comprensión del ser humano en el mundo, en una integración instintiva y espiritual. Reconocer este cosmos expande la habilidad para observar y acceder a otro punto de vista, en el que el ser humano es visto en el yaguar, como una personificación o psiquización de su inconsciente. En la práctica clínica, significa encontrar la humanidad que fue dejada atrás por aquel humano devenido en animal. El/la shaman/a como terapeuta, toma el rol de un interlocutor activo en el intercambio de subjetividades humanas y no-humanas, en un proceso de amplificación.

Os ameríndios, vivendo em uma perspectiva de sincronicidade, atribuem à simetria um valor negativo que produz uma compreensão das cosmologias instáveis do dualismo, em um desequilíbrio contínuo e dinâmico, em uma noção de complementaridade entre consciente e inconsciente. Essas noções estão de acordo com a visão de sincronicidade proposta por Jung (1952/1972) e Cambray (2013), uma visão que expande as fronteiras temporais e acausais, dentro de uma perspectiva de interconexão, ressonância e correspondência. Epistemologias ameríndias rompem a descontinuidade entre animais e humanos. Estabelecendo um paralelo com o conceito junguiano da relação entre inconsciente e consciente, alcançamos uma dimensão de personificação de ambos, um fluxo contínuo e permanente de significado. Apresentamos a onça-pintada como um símbolo das culturas ameríndias e como uma imagem arquetípica do numinoso que ativa o inconsciente, em movimentos assimétricos e simétricos. Esta é uma contribuição qualitativa das mitologias indígenas para a compreensão da relação entre inconsciente e consciente. Através do perspectivismo e do xamanismo ameríndio, refletimos sobre a imagem arquetípica da onça-pintada, como um conhecimento mitológico latino-americano, que contribui para uma compreensão do ser humano no mundo, em uma integração instintiva e espiritual. Reconhecer esse cosmos expande a capacidade de observar e acessar outro ponto de vista, no qual o ser humano é visto na onça-pintada, uma personificação ou ou psiqueificação de seu inconsciente. Na prática clínica, significa encontrar a humanidade que foi deixada para trás por aquele humano que se tornou um animal. O xamã, como terapeuta, assume o papel de interlocutor ativo na troca de subjetividades humanas e não humanas, em um processo de amplificação.

Epidemics and Medical Responses in the Song Dynasty - Exclusion of Shamanistic Treatment and Propagation of Codified Medicine Treatment.

The efforts of the state and the literati, such as the implementation of beneficent politics and the rectification of folk customs, led to the alteration of the medical environment throughout the Song period. Epidemics with a severe impact that occurred frequently were what started the transition. Urbanization, increased transit accessibility, and population growth have all contributed to the emergence of epidemics. In addition, a disease that was indigenous to southern China, where regional development and population expansion were focused, started to spread widely. When an epidemic spread, the local population occasionally received medical care, but most of the time they relied on spiritual care from the neighborhood shaman or spirit medium. Spiritual treatment is utilized to treat malignant infectious diseases, even though professional doctors primarily focus on treating patients with traditional medicine. By editing and releasing publications on medicine at the national level, the Song dynasty government and intellectuals encouraged the development and transmission of efficient treatment procedures to advance medical practices. Meanwhile, folk remedies or medical prescriptions discovered by renowned scholars like Su Shi and Shen Kuo were included in the medical book and made available to the general public. Although there was a difference of opinion between the Song government and intellectuals, they commonly rejected shamanistic treatment and pursued the spread of medicine treatment through the transmission of codified medical knowledge. In the end, the spread of the epidemic and the subsequent transmission and development of Song dynasty medicine had a significant impact on the emergence of codified medicine treatment, but this was not solely to advance medical knowledge; it also served to further their political and ideological objectives. As a result, the following Jin and Yuan dynasties' physicians instantly criticized the Song dynasty's medical advancements. It is indisputable, however, that the medical development of the Song dynasty had a considerable influence on later Chinese medical practice in that it established the ideological superiority of formal and orthodox therapy over traditional and heterodox spiritual care.

Tourism, shamanism and the pandemic.

There can be no doubt that tourism has contributed to the popular understanding of folk Christianity, including shamanistic practices that, since colonial times, have formed part of the dominant Filipino faith. However, faced with the pandemic, the island's co-existence with tourism risks losing vital economic lifeblood through commerce-driven spaces for cultural exchange and the psycho-noetic conditions that sustain the spiritual structure of folkloric practices threatened by the existential risks of Covid-19.

O Xamanismo da Psicologia / The Shamanism of the Psychology

INTRODUÇÃO: O Xamanismo está presente na humanidade desde o período Paleolítico, muitos recursos do campo psicológico dialogam implícita ou explicitamente com esta tradição: a hipnose, o efeito placebo, a interpretação dos sonhos, técnicas meditativas de visualização, relaxamento e dramatização, a catarse e o manejo de sentido e simbolismo nas doenças e eventos da vida são exemplos. OBJETIVO: Reconhecer a presença do xamanismo e seus saberes afins à psicologia, visibilizando suas contribuições na atualidade. MÉTODO: Trata-se de um estudo teórico com base uma revisão bibliográfica narrativa. RESULTADOS: Procuramos reconhecer o xamanismo da psicologia partindo de uma crítica descolonial da história da psicologia e do xamanismo. Em seguida, destacamos algumas traduções epistemológicas que ajudam no reconhecimento do xamanismo na atualidade: a ideia de especialidade biológica; a noção de tecnologias do sagrado; bem como a incorporação da meditação e dos psicodélicos como inovação "psi". CONCLUSÃO: Apresentamos três importantes considerações: a validade do xamanismo pela ciência não deve ser baliza de seu mérito; a psicologia deve construir uma reflexividade ética para não atuar como colonizadora do xamanismo e, por fim, reconhecer o xamanismo da psicologia permite reconhecer o próprio campo no qual é agente.

INTRODUCTION: Shamanism has been present in humanity since the Paleolithic period. Many resources in the psychological field come from this tradition: hypnosis, the placebo effect, the interpretation of dreams, meditative techniques of visualization, relaxation and dramatization, catharsis, and the management of meaning and symbolism in diseases and life events are examples. OBJECTIVE: Recognize the presence of shamanism and its knowledge related to psychology, making its contributions and contributions visible today. METHOD: This is a theoretical study based on a narrative bibliographic review. RESULTS: We tried to recognize the shamanism of psychology based on a decolonial critique of the history of psychology and shamanism. Then, we highlight some epistemological translations that do not recognize shamanism today: the idea of biological specialty, a notion of technologies of the sacred, as well as the incorporation of meditation and psychedelics as a "psi" innovation. CONCLUSION: We present three important considerations: the validity of shamanism by science should not be a mark of merit; psychology must build ethical reflexivity in order not to act as a colonizer of shamanism; and, finally, recognizing the shamanism of psychology allows us to recognize the very field in which it is an agent.

Bonds of time and space: Divination and the psychiatric encounter.

This essay examines the intersections between divination and psychiatry in the context of modern Chinese history. Throughout the 20th century, subsequent political regimes attempted to drive an ontological wedge between psychiatry, which was deemed scientific, and divination, which was deemed superstitious. While the dichotomy between science and superstition remains a powerful ideology today, it belies the use of divination as a psychotherapeutic tool. Occult practices such as fortune telling and shamanism complement the application of technical psychiatric skills by serving a crucial moral and interpersonal function, one that has important implications for the practice of mental healthcare both within and beyond Asia.

The Patterns and Characteristics of Esoteric Buddhist Therapies during Goryeo Dynasty.

This study focused its investigation on esoteric Buddhist treatment methods during Goryeo. In Goryeo, they published dharani scriptures related to illness. Beomseo-chongji-jip, a collection of dharanis, contains few dharanis for treatment. The publication of a dharani scripture was a precondition of dharani-based Buddhist prayers. There had been cases of treating illness through Buddhist prayers based on a dharani since ancient times, and Hyetong of Samgukyusa is a good example. The religious sect of esoteric Buddhism that inherited the line of Hyetong in Goryeo was Chongji-jong, which seems to have been partially responsible for royal medicine and engaged in relief activities for people to end an infectious disease. During the period of Yuan's interventions, Yeom Seung-ik became a favorite of the king for his ability of treating illness through his spells. He was not a Buddhist monk, and his case reflects the wide spread of disease-treating spells among common people those days. The establishment of a ritual was one of the traditional therapies. In Goryeo, various esoteric Buddhist rituals were held for therapeutic purposes. Marijicheon-doryang, Gongjakwang-doryang, and Buljeongsim-doryang were established to expel infectious diseases, and Sojae-doryang and Boseong-doryang were established to treat the illness of kings and queens. They were intended to treat illness by eliminating the causes of epidemics and diseases by the virtue of dharanis. Esoteric Buddhist therapies containing Taoist elements were also developed. The utilization of Eight-Gate Transformation and talismans are the exampels. In early Joseon, Buddhist monks of Chongji-jong were said to have contributed to the treatment of diseases by using Eight-Gate Transformation. They were used to predict a good direction for the treatment of a patient. This practice of Chongji-jong Buddhist monks in early Joseon seems to have inherited the heritage of Goryeo, which suggests that Eight-Gate Transformation was one of the therapies practiced by esoteric Buddhist monks in Goryeo. Talismans are commonly known to be used in Taoism and shamanism, but Buddhist scriptures, especially esoteric Buddhist scriptures, contain a variety of talismans. Buljeongsim-darani-gyeong has talismans on its last page and records that one can treat his or her illness by burning the talisman and taking its ash. This therapy proposed by this scripture seems to have enjoyed considerable popularity in Goryeo, when its simplified versions comprised only of dharani phrases and talismans were made. These various esoteric Buddhist therapies demonstrate that human beings made utmost efforts to overcome their personal and social crises. Therapies are a total reflection of a society's contemporary politics, religion, ideas, and culture. Esoteric Buddhist therapies may seem like superstitions in the eyes of modern people, but they must have been reliable treatment methods whose efficacy was guaranteed within the thinking system of people during Goryeo.

Examining changes in personality following shamanic ceremonial use of ayahuasca.

The present study examines the association between the ceremonial use of ayahuasca-a decoction combining the Banistereopsis caapi vine and N,N-Dimethyltryptamine-containing plants-and changes in personality traits as conceived by the Five-Factor model (FFM). We also examine the degree to which demographic characteristics, baseline personality, and acute post-ayahuasca experiences affect personality change. Participants recruited from three ayahuasca healing and spiritual centers in South and Central America (N = 256) completed self-report measures of personality at three timepoints (Baseline, Post, 3-month Follow-up). Informant-report measures of the FFM were also obtained (N = 110). Linear mixed models were used to examine changes in personality and the moderation of those changes by covariates. The most pronounced change was a reduction in Neuroticism dzself-reportT1-T2 = - 1.00; dzself-reportT1-T3 = - .85; dzinformant-reportT1-T3 = - .62), reflected in self- and informant-report data. Moderation of personality change by baseline personality, acute experiences, and purgative experiences was also observed.

La sanación desde otro paradigma: neochamanismos y su emergencia global en el caso español / The healing from another paradigm: neoshamanisms and its global emergency in the Spanish case

Resumen Entre la multitud de medicinas y terapias alternativas presentes en el mundo Occidental, el neochamanismo es una de las que, en la actualidad, ha despertado mayor interés y que se sitúa entre las nuevas formas espirituales y los procesos de patrimonialización fruto de la modernidad globalizada. En este artículo se muestra el proceso de reconfiguración de prácticas y conocimientos ancestrales, -etiquetados como chamánicos- y cómo éstos constituyen una respuesta adaptativa en la búsqueda de nuevos espacios vitales y de experiencias colectivas que den sentido a la existencia en el contexto occidental. Desde el caso español y tomando la Comunidad Valenciana como unidad de análisis, nos adentramos en el proceso de adaptación de distintas corrientes chamánicas que han llegado a nuestras tierras y en cómo, desde ellas, mostrando ejemplos concretos, se entiende la sanación como un proceso de recuperar la salud y el bienestar que incluye al ser humano en su totalidad, así como las relaciones que establece con los demás y con su entorno.

Abstract Amongst multitude of alternative medicines and therapies that are present in the western world, neo-shamanism is one that has awakened more interest and has been established between the new spiritual ways and the heritagisation of processes as a result of globalized modernity. In this article, we will show the process of reconfiguration of shamanic practices and knowledge and how they constitute an adaptive response in the search of new vital spaces and collective experiences that give meaning to existence in western context. From the Spanish case and using the Autonomous Community of Valencia as an analysis unit, we will go in depth into the adaptation process that different shamanic movements reaching our land have suffered and how one can understand healing as a process to regain health and wellbeing that includes the human being in entirety of bodies, as well as established relationships with others and with the environment.

Ayahuasca Users in Estonia: Ceremonial Practices, Subjective Long-Term Effects, Mental Health, and Quality of Life.

The study aims to describe ayahuasca users in Estonia and compare their mental health and quality of life to those of nonusers. Ceremonial practices, motivation for ayahuasca use, use-related experiences, and subjective consequences of use are described. We conducted a cross-sectional case-controlled study of thirty ayahuasca users and thirty nonusers matched by gender, age, and education. The participants completed questionnaires, standardized psychometric tests, and neuropsychiatric interviews. Ayahuasca use in Estonia occurred mainly in (neo)shamanic group ceremonies. The main motives for ayahuasca use were spiritual development, self-knowledge, and spiritual experiences. The users reported mostly positive subjective consequences of ayahuasca use for their health and life. However, some difficult experiences and adverse effects were reported. No abuse of ayahuasca or addiction to it was found. Screening test indicators of depression and anxiety were lower in the ayahuasca-using group. No deterioration of the mental health of ayahuasca users in comparison to nonusers was found. The participants perceive their use of ayahuasca as a spiritual practice with mostly favorable outcomes for their health and life. They also perceive ayahuasca use in Estonia as a reasonably safe and self-limiting form of spiritual practice.

Dang-Ki healing: An embodied relational healing practice in Singapore.

This article explores the processes of transformation of the self in dang-ki healing, a form of Chinese spirit mediumship in Singapore, drawing on more than a decade of ethnographic research. In dang-ki healing, it is believed that a deity possesses a human, who is called a dang-ki, to help clients (i.e., devotees). Through the dang-ki, clients can interact with powerful deities in ways that help them feel hopeful and supported. The dang-kis themselves may also benefit therapeutically from their participation as mediums. Many dang-kis suffer from personal conflicts and distress before becoming a medium and they express and transform their distress through the idiom of spirit possession. Since deities represent traits and moral values promoted in Chinese culture, possession by a deity allows the dang-ki to embody an ideal self and to acquire spiritual knowledge by engaging in ritual practices involving cleansing, self-mortification, stereotyped movements, and altered consciousness. At the same time, junior possessing deities must undergo training under the guidance of senior deities to achieve a higher level of spiritual existence by helping clients through the dang-ki's body. Thus, in dang-ki healing, practitioners, clients and possessing deities are transformed in parallel ways. The dynamics of this reciprocal and interdependent healing process differ from the individualistic approaches in Western psychotherapy and shed light on the links between healing processes, cultural ontologies, and concepts of personhood.

Revisión bibliográfica de la ayahuasca y su uso terapéutico / Bibliographic review of ayahuasca and its therapeutic use

La ayahuasca es un brebaje psicotrópico con acción serotoninérgica. Las fuentes botánicas más comunes de la ayahuasca son la Banisteriopsiscaapi y la Psychotriaviridis, en la revisión bibliográfica se buscó conocer las propiedades bioquímicas, síntomas y signos que produce esta planta, asimismo, se reconocieron los efectos que produce al ser utilizada como brebaje por los chamanes de la Amazonía y su uso como medicamento homeopático. Con esta investigación se puede comparar, afirmar o negar las indicaciones empíricas que manejan los chamanes de nuestra región frente a los diferentes estudios científicos realizados por médicos, antropólogos y psicólogos y, de este modo dilucidar la utilidad de la planta en el campo de la homeopatía. Según Fericgla, JM, la ayahuasca es útil para inducir estados emocionales y espirituales de carácter curativo, introspectivo y terapéutico. Por otro lado, no se ha observado que su consumo genere adicción psicológica ni fisiológica, por lo que se puede afirmar que no representa ningún peligro para la salud pública. Palma D, manifiesta que la Di MetilTriptamina (DMT) es la principal responsable de los efectos psicoactivos del brebaje y que actúa en el timo y la glándula pineal.

Ayahuasca is a psychotropic potion with serotonergic action. The most common botanical sources of ayahuasca are Banisteriopsis caapi and Psychotria viridis, in the Bibliographic Review it was sought to know the Biochemical properties, Symptoms and signs that Ayahuasca produces Corroborating with the effects that it produces when is used as a potion by shamans from the Amazon and being dynamically prepared as a Homeopathic medicine. With this investigation it is possible to compare affirming or denying the empirical indications that the Shamans of our region handle with the different Scientific studies carried out by doctors, anthropologists and psychologists; and see what is the utility that is given in the field of Homeopathy. According to Fericgla. Josep María states that it is useful to induce emotional and spiritual states of a healing, introspective and therapeutic nature. On the other side, it has not been observed that the consumption of Ayahuasca generates psychological or physiological addiction, so it can be stated that it does not represent any danger to Public Health. According to Diego Palma, he states that Di Methyl Tryptamine (DMT) is primarily responsible for the psychoactive effects of the brew. Acting at the Thymus and Pineal Gland level

Cultural identity in Siberia and in analytical practice.

This paper discusses the main features of Siberian identity formed throughout the historical development of Siberia under the influence of social, economic, geographical, climatic, and other factors. Siberian cultural identity is closely connected with the mythology and ancient religion of the indigenous peoples of Siberia - shamanism, whose rituals, images, symbols, and motifs are often manifested in the clients' dreams. Following an in-depth study of Siberian history and culture, I formulate a complex of homelessness rooted in a deep collective trauma that left its imprint on people's psyche. Three clinical cases presented in the paper reveal a deep relationship between cultural complexes and collective traumas on the one hand, and individual complexes and traumas, on the other. My psychotherapeutic practice shows that a client's awareness of their history and culture brings them closer to the meaning and source of their suffering, which, in turn, helps them find their own way of individuation, rather than relive the transgenerational trauma of their ancestors.

Cet article étudie les caractéristiques principales de l'identité Sibérienne formée au cours du développement historique de la Sibérie sous l'influence de facteurs sociaux, économiques, géographiques, climatiques et autres. L'identité culturelle Sibérienne est intimement liée à la mythologie et la religion ancienne des peuples indigènes de Sibérie - le shamanisme, dont les rituels, les images, les symboles et les motifs apparaissent souvent dans les rêves des clients. Après une étude approfondie de l'histoire et de la culture sibérienne, j'élabore le complexe « d'être sans domicile ¼ enraciné dans un traumatisme collectif profond qui a laissé sa marque sur la psyché des personnes. Trois cas cliniques sont présentés. Ils révèlent une relation profonde entre les complexes culturels et les traumatismes collectifs d'une part, et les complexes et traumatismes individuels d'autre part. Ma clientèle psychothérapeutique montre qu'un client qui a conscience de son histoire et de sa culture se rapproche plus de la source et du sens de sa souffrance, et que ceci l'aide à trouver son propre chemin d'individuation, plutôt que de revivre le traumatisme transgénérationnel de leurs ancêtres.

El presente trabajo da cuenta de los rasgos principales de la identidad Siberiana formada a través del desarrollo histórico de Siberia bajo la influencia de factores sociales, económicos, geográficos, climáticos y otros. La identidad cultural Siberiana está conectada a la mitología y a la religión antigua de los pueblos originarios de Siberia - el chamanismo, cuyos rituales, imágenes, símbolos y motivos se manifiestan a menudo en los sueños de los clientes. A partir de un estudio profundo sobre la cultura y la historia de Siberia, he formulado un complejo de "sin hogar" enraizado en un profundo trauma colectivo que deja sus marcas en la psique de las personas. Los tres casos clínicos presentados revelan una profunda relación entre complejos culturales y traumas colectivos por un lado, y complejos individuales y traumas, por otro. Mi práctica psicoterapéutica muestra que el conocimiento por parte del cliente de su historia y su cultura, le posibilita un acercamiento al sentido y a la fuente de su sufrimiento, lo cual, a su turno, le permite encontrar su propio modo de individuación, en lugar de revivir el trauma transgeneracional de sus ancestros.

Spiritual Possession and the Role of Traditional Healers in Nepal.

Spiritual possession is a relatively common phenomenon, and occurs in many cultures around the world. It is a frequent claim in Nepal that illness is caused by spiritual possession, and ill people often seek out traditional healers for treatment. Traditional healers are often not medically trained, and this could have an adverse effect on a person's health as serious illnesses may not be managed appropriately. However, there is perhaps a role that traditional healers can play in the management of patients. Keywords: Culture; Nepal; spirit possession; traditional medicine.

Health and Ancient Beliefs: A Scientometric Analysis of Health Literature Related to Shamanism, Paganism and Spirituality.

Scientometrics is a popular statistical application providing data revealing publication trends and patterns in a certain academic field. A quite limited number of studies investigating scientometric features of health and religion literature have been reported in academic literature. The present study aims to present a holistic analysis of health literature related to Shamanism, Paganism and Spirituality. To the best of our knowledge, this is the first study in this field. All data of this analysis were yielded from Web of Science databases. All documents produced between 1975 and 2017 were included. In Shamanism and health field, a total of 157 documents were found, and the USA covering 35.67% of all the literature was the leading country. University of California System (USA) was the most contributor institution. Our search on Paganism and health literature retrieved 51 published documents, and the most productive institution was National Dong Hwa University from Taiwan. A total of 7862 documents were detected in Spirituality and health literature, and the most prolific author in this field was Koenig HG with 82 papers. Journal of Religion and Health was noted to be the predominant academic source in health literature related to ancient beliefs. The number of the publications produced in Spirituality and health literature was greater than total number of all documents published in health literature related to Abrahamic religions, Dharmic religions, Shamanism and Paganism.

A Research on the Shamanistic Medical Activities as Seen in the Recipes for Fifty-two Ailments Written in the Mawangdui Silk Manuscript.

The main thesis of this research is to discuss the shamanistic medical activities as seen in the Recipes for Fifty-two Ailments written in the Mawangdui Silk Manuscript, to corroborate them with handed-down literature and other underground written attestations in early China, and to inquire its characteristics. In the Eastern Zhou dynasty, medicine already emerged with specialized and professional properties, but did not disengage from the ideology of shamanism in Eastern Zhou society. In other words, the shamanistic treatment of diseases was one of the most important works of shamans because the specialized knowledge of medical treatment always interlaced with superstitious and mediumistic treatment methods. This article examines the details of shamanistic medical activities, for example, the 'zhuyou', the 'zhuyichuxiong', curing maggots activities, and so on, by analyzing the Recipes for Fifty-two Ailments written in the Mawangdui Silk Manuscript. The origin and development of this early Chinese medical treatment had an influence on ancient Korea, Japan, and other places. Through this research, we can learn more about the initial development stage of the early traditional medicine in ancient societies of East Asia.