In the ever-evolving healthcare landscape, ancient healing traditions cast a profound shadow, offering insights and inspirations that resonate with modern medical practice. This paper explores the enduring influence of shamanic and Hippocratic healing traditions on contemporary healthcare, examining their contributions to holistic health approaches, diagnostic techniques, and ethical standards. The Hippocratic emphasis on observation, clinical experience, and ethical principles laid the foundation for modern Western medicine, while shamanic practices highlight the importance of spiritual and psychological dimensions in healing. The comparative analysis reveals both commonalities and distinctions among various ancient practices, such as Ayurveda, Traditional Chinese Medicine, and indigenous healing systems, emphasizing their holistic understanding of health and the use of natural remedies. Cross-cultural exchanges, from the Silk Road to the Islamic Golden Age and beyond, facilitated the integration and dissemination of medical knowledge, enriching global medical traditions. The paper also discusses the impact of these ancient practices on contemporary healthcare systems, highlighting the resurgence of holistic and integrative medicine, the validation and incorporation of herbal remedies, and the challenges of cultural appropriation and scientific validation. By embracing the wisdom of ancient healing traditions and fostering collaboration between traditional and modern medicine, contemporary healthcare can enhance therapeutic options, promote patient-centered care, and address global health challenges with a more inclusive and compassionate approach. This integration holds promise for the future of healthcare, benefiting individuals and communities worldwide.

The alteration of consciousness during shamanic rituals is both a physical and mystical phenomenon. It involves psychological and spiritual experiences. Through ritual practices, shamans can connect with archetype within the collective unconscious, utilizing trance-inducing techniques for \"hallucinatory exploration\". This study surveyed 75 participants to investigate the impact of prototype symbols in Shamanistic rituals on participants\' consciousness states focusing on Jungian psychology\'s concept of archetype. The results indicate that archetype symbols in shamanic rituals can significantly influence participants\' conscious state, leading them to experience a conscious dissolution of the self. Furthermore, archetype symbols have different effects at the stages of consciousness change. In particular, during the \"Visionary Restructuralization\" stage, archetype symbols, such as patterns, masks, totems and music, brought participants\' consciousness to a peak and caused significant changes to it. These findings suggest that the metaphoric function of archetype symbols plays a crucial role in rituals. Archetype symbols connect the individual to the collective unconscious through visual images and symbolic imagery. They prompt the participants to experience emotional resonances that transcend individual experiences and affect their state of consciousness.

In many traditional, small-scale societies, death and other misfortunes are commonly explained as a result of others\' malign occult agency. Here, we call this family of epistemic tendencies \"the agential view of misfortune.\" After reviewing several ethnographic case studies that illustrate this view, we argue that its origins and stability are puzzling from an evolutionary perspective. Not only is the agential view of misfortune false; it imposes costs on individuals and social groups that seem to far outweigh whatever benefits the view might provide. We thus doubt that the agential view of misfortune is explainable in terms of adaptive effects. However, neither does it seem readily explainable as a consequence of belief formation strategies that are on the whole adaptive (as is plausibly the case for certain other of our false beliefs, including some that are costly). Accordingly, we contend that the commonness of the agential view of misfortune demands a special evolutionary explanation of some kind. We provide a partial explanation of this phenomenon by highlighting the adaptive benefits that often flow to occult specialists in environments where the agential view of misfortune is entrenched. What this does not explain, however, is the general lack of resistance we observe in response to occultists\' exploitative behaviours over (cultural) evolutionary timescales. We conclude by canvassing a few possible explanations for this puzzling lack of resistance, and while we commit ourselves to none, we do find one option more promising than the others.

In Mexico, shamans are recognized for the gift of entering a deep trance that allows them to know the origin of the diseases and conflicts that afflict people. They commonly treat patients through limpias (cleansing) to extract negative elements sent by a witch or that were \"collected\" in places that harbor \"evil winds.\" We present a case study of an 81-year-old Mexican shaman who noticed her gift in childhood. Electroencephalographic recordings were made while the shaman performed three activities: reading cards to diagnose a patient and answer the questions he posed; limpia with chicken eggs, stones, and bells to absorb adverse \"things\"; and the incorporation trance through which the deceased is believed to occupy the shaman\'s body to use it as a communication channel. Alpha activity was observed when concentrated, suggesting a hypnagogic-like state. Predominant beta and gamma oscillations were observed, suggesting a potential plastic phenomenon that modulates the assimilation of external and internal referents guiding temporal schemes for action, attention, and the integration of mnemonic, sensory, and imaginative elements. We used a neuroanthropological approach to understand shamanic trance as a biological potential of the human brain to induce non-ordinary states of consciousness linked to cultural beliefs and practices.

This paper presents evidence that some-but not all-religious experts in a particular faith may have a schizophrenia-like psychotic process which is managed or mitigated by their religious practice, in that they are able to function effectively and are not identified by their community as ill. We conducted careful phenomenological interviews, in conjunction with a novel probe, with okomfo, priests of the traditional religion in Ghana who speak with their gods. They shared common understandings of how priests hear gods speak. Despite this, participants described quite varied personal experiences of the god\'s voice. Some reported voices which were auditory and more negative; some seemed to describe trance-like states, sometimes associated with trauma and violence; some seemed to be described sleep-related events; and some seemed to be interpreting ordinary inner speech. These differences in description were supported by the way participants responded to an auditory clip made to simulate the voice-hearing experiences of psychosis and which had been translated into the local language. We suggest that for some individuals, the apprenticeship trained practice of talking with the gods, in conjunction with a non-stigmatizing identity, may shape the content and emotional tone of voices associated with a psychotic process.

In recent years, Hunza has seen a surge of suicide cases among youth. This paper attempts to decipher the multiple layers of meanings entailed in suicide cases. The dominant perception among the natives is the attribution of influence to supernatural beings. This paper attempts to provide insights into the supernatural cosmology and its relationship to youth suicide among the Burushaski speakers of Hunza. Using qualitative research methodology, this paper describes the local perception of supernatural beings, and their classifications as well as the role of local shamans, known in Burushaski as bitan. In this scenario, suicide is not seen as a self-destruction, but is rather a punishment by the supernatural beings owing to the violation of the sacred supernatural social order imposed by the spirits connected to the supernatural world. For the natives, both the terrestrial and supernatural spheres share common habitats and mountain ecology; however, the latter is perceived to have more powers than the former. Therefore, breach of this order is highly discouraged and bears dire consequences. What appears as mere supernatural and human conflict actually carries deeper references to social and ecological disruptions.

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.

Religious leaders refrain from sex and food across human societies. Researchers argue that this avoidance influences people\'s perceptions of leaders\' underlying traits, but few, if any, quantitative data exist testing these claims. Here we show that shamans in a small-scale society observe costly prohibitions and that observers infer cooperativeness, religious belief, difference from normal humans and supernatural power from shamans\' adherence to special taboos. We investigated costly prohibitions on shamanic healers, known as sikerei, among the rainforest horticulturalist Mentawai people of Siberut Island. We found that shamans must observe permanent taboos on various animals, as well as prohibitions on sex and food during initiation and ceremonial healing. Using vignettes, we evaluated Mentawai participants\' inferences about taboo adherence, testing three different but not mutually exclusive hypotheses: cooperative costly signalling, credibility-enhancing displays and supernatural otherness. We found support for all three: Mentawai participants infer self-denying shamans to be (a) cooperative, (b) sincere believers in the religious rules and (c) dissimilar from normal humans and with greater supernatural powers. People\'s inferences about religious self-denial are multidimensional and consistent with several functional accounts.

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.
Dieser Beitrag wird die spirituellen Zustände des ‘Einsseins’ beschreiben, die Schamanen in den Anden in Bezug auf ozeanische Zustände der frühen Kindheit erfahren sowie der Arbeit mit Traumata in der Jungianischen Analyse. Die Arbeit der Autorin, die die implizite energetische Erfahrung mit Andenschamanen erforscht, wird mit Vergleichen zur Tiefenpsychologie in Theorie und Praxis referenziert. Definitionen von Q’echua-Begriffen, die verschiedene psychische meditative Zustände beschreiben, in die Andenschamanen eintreten, werden eingeführt, da die Andenmediziner eine viel weiter entwickelte Sprache haben, um diese Erfahrungen zu konzeptualisieren. Es wird eine klinische Vignette präsentiert die zeigt, wie die Bereiche der impliziten Verbindung, die zwischen einem Analytiker und einem Analysanden im analytischen Setting auftreten, ein Katalysator für die Heilung sein können.
Questo articolo descrive gli stati spirituali di ‘unità’ sperimentati dagli sciamani andini in relazione agli stati oceanici della prima infanzia ed al lavoro con il trauma nell’analisi junghiana. Il lavoro dell’Autore che esplora l’esperienza energetica implicita per gli sciamani andini verrà considerato nel confronto con la psicologia del profondo, sia nella teoria che nella pratica. Verranno fornite definizioni di alcuni termini Quechua che descrivono diversi stati meditativi in cui entrano gli sciamani andini, e questo perché la medicina andina ha un linguaggio molto più sviluppato per concettualizzare queste esperienze. Una vignetta clinica sarà presentata per mostrare come gli spazi di connessione implicita che si verificano tra un analista ed un analizzando, nello spazio analitico, possono essere un catalizzatore per la guarigione.
В статье описываются духовные состояния “единения”, переживаемые андскими шаманами, которые сравниваются с океаническими состояниями в раннем младенчестве и с работой с травмой в юнгианском анализе. Автор исследует в своей работе внутренние энергетические ощущения андских шаманов, подкрепляя свои изыскания сравнениями с теорией и практикой глубинной психологии. Приводится определение терминов, которыми обозначают различные психические медитативные состояния андских шаманов на языке к\'эчуа, поскольку андские знахари используют гораздо более богатый словарь для описания этих ощущений. Представленная клиническая виньетка демонстрирует, как пространство внутренней связи, возникающее между аналитиком и пациентом в аналитическом сеттинге, может стать катализатором исцеления.
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.
荣格分析的临床实践中和安第斯萨满教中的隐性连接状态 本文将描述安第斯萨满所体验到的类似于人们在婴儿早期体验到的那种海洋状态, 那种 “合一 \"的精神状态, 以及荣格分析中对创伤的工作。作者探索安第斯巫师的隐性能量体验, 并在理论和实践中, 将之与深度心理学进行比较。文章将提供关于“Q\'echua”术语的定义, 用以描述安第斯巫师所进入的不同精神冥想状态, 因为安第斯医学家有一种发展得更好的语言, 用来概念化这些体验。文章将介绍一个临床案例, 说明在分析环境中, 分析者和被分析者之间发生的隐性联系的空间如何构成了治疗的催化剂。.

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.