Shamanism is a non-dogmatic spiritual worldview practiced by shamans, or shamanic practitioners, worldwide. The English word shaman derives from the Russian šamán, which was borrowed from the Evenki language of Siberia. Although the term became widely used in anthropology as a general label for spirit-mediated healing specialists, Indigenous communities prefer their own culturally specific names for these roles. The term shaman was first introduced to scientific research by Mircea Eliade, a professor of the history of religion. Shamanism is grounded in the belief that everything is interconnected through a web of energy. Shamans serve as intermediaries between the physical world and spirit realms, entering altered states of consciousness to channel spiritual energy.
Shamanic healing focuses on balance and the connection between physical and spiritual ailments. Healing practices explore the spiritual elements that contribute to illness and often reconnect individuals with their spiritual guardian to restore personal energy or vitality. Shamans commonly induce altered states of consciousness through fasting, dancing, psychedelic plants, and meditation to facilitate healing. Among some Siberian traditions, shamans serve as ritual specialists who perform soul-restoration rites for individuals believed to have experienced soul loss following illness, fright, or trauma. In certain Siberian traditions, ritual specialists use entheogens such as Amanita muscaria to support visionary experiences, healing, and communication with the spirit world.
Although clinical research is limited, shamanism is experiencing a global revival in the form of neo-shamanism. Western interest in psychedelic plant medicine and spiritual healing continues to expand, often driven by social media networks, digital accessibility, and online rituals and teachings for broader audiences. Winkelman (2021) views neo-shamanism not as a direct continuation of any single Indigenous tradition, but as a modern synthesis that selectively incorporates cross-cultural shamanic practices into contemporary spiritual and therapeutic frameworks. The following five articles examine shamanic research topics, including clinical efficacy and the role of altered states of consciousness in offering potential insights into the regulation of psychosis.
Winkelman, M. (2021). The Evolved Psychology of Psychedelic Set and Setting: Inferences Regarding the Roles of Shamanism and Entheogenic Ecopsychology. Frontiers in Pharmacology, 12, 619890. https://doi.org/10.3389/fphar.2021.619890
The first article reviewed 16 studies exploring clinical data on shamanic healing practices as a primary intervention. These practices included both physical (e.g., needle insertion or the ingestion of bell clappers) and spiritual (e.g., chanting and ASC) approaches used to treat a range of mental/emotional, physical, and spiritual conditions. Three qualitative studies reported significant health benefits, including improved quality of life and reduced pain. Supportive beliefs and culturally contextualized ceremonies likely contributed to these outcomes, including a reduced need for pain medication, fewer nightmares, and lower anxiety levels. Although this article concluded that clinical research on shamanic healing remains limited, the current evidence suggests promising potential for its integration into clinical settings, particularly for stress reduction and increasing feelings of calmness and satisfaction with care. Shamanic healing may also offer a culturally appropriate approach to care for patients whose cultures are grounded in shamanic, spiritual, or religious belief systems.
The second study emphasized the importance of altered states of consciousness (ASC) in shamanic healing. ASC is characterized by changes in thinking, time awareness, control, emotional expression, body image, and perception of one’s environment. These experiences are often elicited through sensory deprivation or amplification, intentional focus, or somato-psychological factors. The authors proposed that shamanic training may function as a culturally informed method for managing ASC, which often resembles psychological crises. Shamanic practices provide social support, validate individuals’ experiences, and teach regulation of altered states, offering potential insights into the broader promotion of mental well-being. The study suggested that these methods could be applied to modern psychiatric treatment, providing alternative spiritual interventions for individuals at risk for psychosis. The authors concluded that shamanic training may help individuals develop greater control over ASC and their potential effects on mental health.
The third article used high-intensity electroencephalography (EEG) to examine the neural correlates of shamanic trances in 24 shamanic practitioners and 24 control participants during rest, shamanic drumming, and classical music listening. The study also included an assessment of altered states of consciousness (ASC) to examine the relationship between shamanic trance and psychedelic-induced alterations of consciousness. Findings showed that shamanic practitioners differed significantly from controls in both brain activity measures and ASC questionnaire scores during drumming. Furthermore, these differences were similar to or greater in magnitude than those reported by individuals experiencing drug-induced ASC. The authors concluded that psychedelic drug-induced and non-pharmacologic (shamanic trance) alterations in consciousness share overlapping phenomenal traits while remaining distinct states of consciousness. These findings suggest that, despite common experiential elements such as inner awareness or visionary imagery, the two states are associated with different patterns of brain activity.
The fourth study developed a structured and replicable shamanic treatment plan for veterans with PTSD. The authors used this protocol to explore PTSD-related outcomes while analyzing the feasibility and potential adverse effects of shamanic healing as a treatment strategy. The intervention incorporated several shamanic practices, including rapport-building, power- animal retrieval, extraction, compassionate spirit release, soul retrieval, forgiveness, and divination. Of the six veterans enrolled in the study, four completed the treatment series, all of whom reported improvements in quality of life. Three participants also experienced reductions in PTSD symptoms. Despite the limited sample size, the protocol was found to be both feasible and acceptable. Findings indicated that intensity and duration of trauma had the greatest influence on treatment outcomes. Moreover, participants who reported earlier onset of trauma and more severe symptoms demonstrated more modest improvements. The authors concluded that their structured shamanic healing plan may represent a promising alternative intervention for PTSD, although larger studies are needed to properly evaluate its efficacy.
The fifth study reviewed clinical findings suggesting that shamanic healing may reduce self-reported pain and improve quality of life in individuals with temporomandibular disorders (TMD). These disorders are characterized by joint irregularities, inflammation, and pain. Three studies were reviewed, all of which included only female participants. Across all studies, participants reported that shamanic healing interventions produced improvements in quality of life and management of TMD-related symptoms. One study documented improvements in sleep, energy levels, digestion, back pain, feelings of calmness, and overall peace. Additional findings indicated that shamanic healing significantly reduced self-rated TMD pain scores up to nine months after the treatment, suggesting long-lasting benefits. Collectively, the evidence demonstrates that shamanic healing may be a promising intervention for pain management among individuals with TMD. The authors recommend that future research include larger, more diverse participant samples and long-term follow-up assessments to better evaluate the longevity of treatment outcomes.
