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- W63363068 abstract "The phenomenology of shamanism has been focus of much contemporary psychological interest. However, it is arguable that concept of of is neither well defined nor sufficiently understood. We critically examine term of and argue that affixing qualifier to results in theoretical confusion of and its content, that is, is mistaken for content of consciousness. We refer to this as fallacy. We argue that this is avoided if one replaces of with patterns of properties, an extrapolation of term phenomenal field. Implications of consciousness/content for states of studies are also considered. ********** Shamanism may be defined as a body of techniques and activities that supposedly enable its practitioners to access information that is not ordinarily attainable by members of social group that gave them privileged status (Krippner, 2002, p. 962). The shaman performs social-role function by using this information to serve community (Walsh, 1989a). Many scholars (e.g., Eliade, 1964; Heinze, 1991; Ripinsky-Naxon, 1993) concur that altered of (ASCs) are an integral part of shamanism, particularly those ASCs involving ecstatic journeying, (i.e., soul flight or out-of-body experience) (Krippner, p. 966). Harner (1990) refers to ASCs experienced by these practitioners as shamanic of consciousness. Some years ago, Peters (1989) remarked that study of shamanism and the Shamanistic State of Consciousness ... is focus of much current psychological (p. 115). (i) Peters' contention has been evidenced by emergence of numerous experimental (e.g., Bittman, et al., 2001; Harner & Tryon, 1992, 1995; Kremer & Krippner, 1994; Woodside, Kumar, & Pekala, 1997), non-experimental (e.g., Houran, Lange, & Crist-Houran, 1997), methodological (Rock & Baynes, 2005; Walsh, 1993a, 1993b, 1995), and theoretical (e.g., Krippner, 2000, 2002; Walsh, 1989a, 1989b, 1989c, 1990a, 1990b, 1994) studies broadly situated within domain of psychology. Indeed, shamanism is generating increasing interest as complementary therapeutic strategy in traditional medical and psychological arenas (e.g., Bittman et al., 2001). For example, Harner and Tryon (1992) conducted study of 40 experienced shamanic practitioners and found that depression, tension-anxiety, anger, confusion, fatigue and total mood disturbance were statistically significantly lower after journeying with drumming compared to baseline. Consequently, principles of shamanic practice may prove relevant to clinical psychologists (Krippner, 2002). As previously stated, shamanism is associated with what have traditionally been referred to as ASCs (Winkelman, 1997). That is, such shamanic techniques as listening to monotonous drumming, perceptual deprivation, and ritualistic dancing are considered to facilitate purported shifts in consciousness. Thus, shamanism may be of interest to cognitive psychologists concerned with nature of human (Krippner, 2002). Over past few decades, several psychologists (e.g., Noll, 1983, 1985; Peters, 1981, 1989; Peters & Price-Williams, 1980; Walsh, 1993b, 1995) have postulated various phenomenological (i.e., subjective) elements of of (e.g., altered volitional control, altered body image) in an attempt to operationalize term. However, it is arguable that concept of of is neither well defined nor sufficiently understood (Rock & Krippner, in press). Indeed, we will demonstrate that herein referred to as fallacy occurs when one moves from key definitional elements of term consciousness to of and recommend that latter term be supplanted with patterns of properties. …" @default.
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- W63363068 title "Shamanism and the Confusion of Consciousness with Phenomenological Content" @default.
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