Holger kalweit pdf

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Dreamtime and Inner Space: The World of the Shaman [Holger Kalweit, Elisabeth Kubler-Ross] on *FREE* shipping on qualifying offers. Shamans, Healers, and Medicine Men Holger Kalweit online, books to read online, online library, greatbooks to read, PDF best books to read, top books to. Holger Kalweit, combining the study of psychology and ethnology, has investigated shamanism from both of these perspectives: The “perverse” upside- down.

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Thus, for example, Holger Kalweit (,p. ). The author would like to thank the following people {ortheir contributions to the preparation of this paper. HQlger Kalweit (preamtime and Inner Space) has drawn . case, for example, with Holger Kalweit, who simply uses the shamanic ecstasy to reassert the age-. Download Holger Kalweit - Die Welt Der Schamanen.

Tout Predire? Kessinger Publishing, She found it difficult to leave her apartment. The true path of spirituality is almost completely lost to the modern individual. In other words, distress is a normal response to a stressful event and should be treated as such. Manuel Velez.

Such visions happen when a man is about to become a shaman; they occur of their own accord. The songs force themselves out complete without any attempts to compose them. Only in this way will the neophytes acquire their spiritual helpers, learn icaros power songs , and acquire their yachay, yausa, or maririFphlegm the novice receives at some point during his initiation, either from the senior shaman or from the spirits.

Particularly important are the icaros, learned either during the visions produced by psychotropic plantFteachers, or in the dreams following ingestion of these trees or a number of other plants. The icaros constitute the quintessence of shamanic power. The icaros and the phlegmFboth of which have material and immaterial qualitiesF represent a transference of the spirits of each plant, with all their knowledge and anthropomorphic manifestation, into the body of the shaman.

It is also the acceptanceFby oneself and by oth- ersFof a new identity. If a spiritual emergency can be considered a liminal period, then it follows that appropriate treatment and resolution of the crisis involves ideally an integration of the material that was previously a source of distress. Integrating and making meaning of distressing material that is charac- teristic of a spiritual emergency can be a long and difficult process.

Francois the Shaman

I argue that sensitive clinical treatment can effectively aid in this process. As mentioned previously, it is imperative that clinical treatment focus on the meaning of the spiritual crisis, rather than diagnosing a pathological condition.

Many visions, thoughts, and experiences during ayahuasca ceremonies are rich metaphorical lessons. Some Westerners do not believe they actually communicate with spirits, for example, but nonetheless experience intensely profound and symbolic lessons in the ceremony. Powerful ayahuasca ceremonies that lead to spiritual emergencies are often brought on by experiences that are difficult to negotiate in terms of objectivity.

Emma describes such an experience: During the ceremony I had a vision of a door suspended in the air above [the shaman]. A divine energy flowed from the door into [the shaman]. He was holding my hands as I sat directly in front of him.

I experienced this divine energy, which I consider the closest to God I have ever been. I knew intu- itively that the energy had to flow through [the shaman] before it could move into me because it was just too awesome and powerful for me to expe- rience. I think I would have gone mad if I had access to that much energy and power. Even the small amount I could feel was mind-blowing.

But I believe this really happened. Even though this was one of the most meaningful experi- ences of my life, it was a major part of my spiritual crisis. I guess even though I feel it really happened, there was nothing objective to prove it.

The focus is explicitly on meaning Haaken She divorced him mainly because she found his experiences with ayahuasca odd and abnormal. Will explains: On the contrary, I was really learning about myself, and the world. It was a spiritual thing for me. I want to find a shaman to work with. I really think that I ended up in the hospital because there was basi- cally no one in my world who understood what ayahuasca is all about. I mean nobody in the entire culture! It seems crazy to talk about it now, but I felt so alone that I really thought suicide was the best option.

Kalweit pdf holger

In some cases, sickness and suffering might more aptly be considered a process of phys- ical and psychic transformation. Cases of spiritual emergencies or spiritual crises, in particular, should be considered an opportunity for healing, learning, and personal growth. Sickness is an indication or signpost of an imbalance. If the illness is not manifest, one would have no way to realize this imbalance.

Symptoms are a call for growth. Just look at fairy tales. These are stories of crisis, but in the end the character and the reader gain some specific knowledge as a result.

In my practice, I see a crisis as a chance for a patient to manifest his or her full potential. It is imperative to point out, however, that this philosophy does not reflect accurately that of general psychiatry. As medical doctors, most psychia- trists feel a responsibility to diagnosis their patients with an illness that has a name, a course of treatment, and a DSM code to bill for insurance.

A lot of folks who go through these rituals have a certain innate diathesis that they might never have discovered had they not gone to a strange place, in a strange culture and pumped themselves full of stuff that distorts their perceptions and loosened their hold on reality.

Kramer argues that those individuals who manage effectively the stress asso- ciated with drinking ayahuasca probably do not have a diathesis and therefore are not as vulnerable to developing psychological symptoms such as anxiety or depression. While I argue in this article that spiritual emergencies can ulti- mately lead to personal growth, I do not believe that ayahuasca is risk-free, nor is it appropriate for everyone to use. Interestingly, Sophie herself questions the role a neurochemical effect might have had on her spiritual emergency.

She wonders if perhaps she has a latent condition which was exacerbated by the stress of a powerful ayahuasca cere- mony: The next morning I crashed. The world became empty and hopeless. I cared about nothing and no one.

Not my job, not my family and not my [apprentice- ship]. I never suffered from depression before this. That acute crisis after the ceremony was the first crack in my armor around my heart and in my self. Over time, the crack widened and new cracks formed until I felt I was crumbling to pieces. It is clear, given this account, that Sophie was profoundly depressed and needed support. For exam- ple, a therapist might simply infer that Sophie values a high level of emotional protection and is uncomfortable being too exposed.

Certainly a curandero would argue that Sophie could not learn from ayahuasca if she had armor built up around herself.

I also wonder how much being female in a mostly male world of shamans and apprentices matters. That doubt has never left me. Sophie feels estranged from her Peruvian teacher in many ways, due to cultural difference, but also estranged from her own culture, again speaking to the liminality in- herent in such situations.

Fortunately, an increasing number of clinicians are becoming aware of the need to deal with religious and spiritual issues in therapy. Both Kats and Gutzmann agree their peers are recognizing this need but state that clinicians must usually seek out this training on their own. There is little, if any, formal training offered in religious and spiritual issues in clinical graduate programs and psychiatric residencies.

Kramer feels that psychiatrists get the least training in these issues as opposed to social workers and psychologists. Some clini- cians, such as Kats and Gutzmann, advertise themselves as clinicians specializing in religious and spiritual issues.

Both state they sought additional training. Ayahuasca can induce a variety of mystical experiences that are inconsistent with Western worldviews. Distress from spiritual crises should not be considered indicative of mental illness, necessarily, but rather a normal reaction to a stressful event.

I argue that the distress, in and of itself, can be a process of transformation. If successfully worked through and integrated, he or she reemerges with a changed identity. Given that the use of ayahuasca and shamanic practices are not sanctioned and culturally supported in the industrialized West, it becomes important for ayahuasca users who develop psychological distress to find other avenues for support. I suggest that sensitive and properly trained psychotherapists can effectively help in the meaning-making necessary to work through spiritual cri- sis.

While spiritual crises concurrent with psychological distress can potentially be quite severe, it is imperative that clinicians working with those who suffer from them focus on interpreting meaning rather than diagnosing a disorder. Ideally, those who suffer from spiritual crises following ayahuasca ceremonies will work with clinicians to explore deeply both the psychological and spiritual meaning of the event.

Upon this analysis, one has immense potential for knowledge and healing. This is clearly a continuation from the studies in the s on using LSD to treat alcoholism and drug addiction Abrahamson ; Grof ; Bliss Other hallucinogenic substances such as ketamine Krupitsky et al.

Although ayahuasca is not considered toxic, it is a purgative. Curanderos assert that its purgatory properties are healing in that they rid the body, mind, and spirit of debilitating and harmful toxins. She states that these hallucinations were markedly different from experiences she had previously had while drinking ayahuasca.

All clinicians I interviewed expressed frustration with the necessity of assigning patients diagnostic codes to bill for insurance. The result is that insurance compa- nies have a major role in defining mental illness. Carol Kats, LCSW, worked as a medical social worker for eighteen years before starting a private practice devoted to working with clients on religious and spiritual issues.

Kats describes herself as an Intuitive Counselor or an Intuitive Healer. Dawna Gutzmann, MD, describes herself as a psychiatrist who incorporates spiritual awareness into her private practice.

New York: Amaringo, P. Berkeley, CA: North Atlantic Books. American Psychiatric Association. Changing Polarities in Upper Amazonian Shamanism. In Ayahuasca Reader: Luna and S. White, eds. Santa Fe, NM: Synergetic Press. Bliss, K. Contemporary Drug Problems 15 4: AMS Press. Bock, P.

Kalweit pdf holger

Prospect Heights, IL: Waveland Press. Callaway, J. McKenna, C. Grob, G. Brito, L. Raymon, R. Poland, E. Andrade, E. Andrade and D. Mash Pharmacokinetics of Hoasca in Healthy Humans. Journal of Ethnopharmacology De Feo, V. Economic Botany Devereux, G. University of Chicago Press. Dioszegii, V. Anthropological Publications. Dobkin de Rios, M. Hallucinogenic Healing in the Peruvian Amazon.

Newsletter, Society for the Anthropology of Consciousness 5 1: American Anthropological Association. Douglas, M. An Analysis of Concepts of Pollution and Taboo. Eliade, M. Archaic Techniques of Ecstasy. Princeton, NJ: Princeton University Press. Elton, C. Outside 24 Foucault, M. A History of Insanity in the Age of Reason. Freud, S. James Strachey, trans. Grob, C. What have We Learned? In Yearbook of Ethnomedicine. Ratsch and J. Baker, eds. Grof, S. SUNY Press. Grof Spiritual Emergency: When Transformation Becomes a Crisis.

Haaken, J. Gender, Memory and the Perils of Looking Back. New Brunswick, NJ: Rutgers University Press. Harner, M. Oxford University Press. Hoeller, S. Wheaton, IL: Quest Books. Kalweit, H. The Message of Shamanism. In Spiritual Emergency: Grof and C. Grof, eds. Kroeber, A.

(PDF) Ayahuasca and Spiritual Crisis | Sara Lewis -

A Critical Review of Concepts and Definitions. Boston, MA: Peabody Museum of Archaeology and Ethnology. Krupitsky, E. Burakov, T. Romanova, I. Dunaevsky, R. Strassman and A. Grineko Ketamine Psychotherapy for Heroin Addiction: Journal of Substance Abuse Treatment 23 4: Laing, R. An Existential Study in Sanity and Madness.

Linton, R. Springfield, IL: Lucas, M. Bad Trips and Initiation. Anthropology of Consciousness 16 1: Luhrmann, T. The Growing Disorder in American Psychiatry. Alfred A. Lukoff, D. Shamanistic Initiatory Crisis and Psychosis. Journal of Humanistic Psychology 38 2: Luna, L. White Ayahuasca Reader: Mabit, J. MAPS Bulletin 12 2: Kovera, J. Pablo, R. Tyndale, F. Ervin, I. Williams, E. Singleton and M. Mayor Ibogaine: Neurobiological Mechanisms of Drugs of Abuse Narby, J.

DNA and the Origins of Knowledge. Jeremy P. Pinchbeck, D. Riba, J. Anderer, F. Jane, B. Saletu and M. Neuropsychobiology 50 1: Shanon, B. Charting the Phenomenology of the Ayahuasca Experience. Szasz, T. Foundations of a Theory of Personal Conduct. Turner, V. Aspects of Ndembu Ritual. Ithaca, NY: Cornell University Press. Winkelman, M. A Shamanic Perspective. International Journal of Drug Policy 12 4: Winnicott, D. Related Papers. Charlatans, seekers, and shamans: By Joshua Homan.

Ethnopharmacology and Stress Relief: By Justin Panneck. Westerners in search of the legendary potion Ayahuasca travel in the borderland between tourism and pilgrimage. By Ville Mantere. By Jon Klimo. Artists as Shamans: By Denita M Benyshek, Ph. The re-enchantment offered through the Human Potential Movement and humanistic psychology is based in the notion that a human is more than a machine as presented through scientific perspectives.

Doctors are trained to work on bodies — in the same way that mechanics are trained to work on cars. Describing the false, protective layers that people construct around their authentic Selves as they go through life, Bays states: See Adelaide Bry, est: Avon, , p.

Within this context, corporate religions often act as auxiliary spiritual products to mainstream religions, and are even marketed as being employed by religions and religious leaders to enhance spiritual experiences. In the United Kingdom, Europe, and Australia priests are taking the work back to their flock … A swami has taken the work back to his ashram to help people deepen their experience of the Infinite, and nuns are using it to experience the deep peace within.

A rabbi is helping the people in his temple free themselves from long-standing emotional issues, and some therapists who help people on their deathbeds are using Journeywork to open their patients into the infinite peace inside to ease their passing. Paths and Obstacles to a New Divinity: Journeywork as Paradigmatic of a Spiritual Epoch The Spiritualisation of Psychology and the Goal of Authenticity The pilgrimage to the Self undertaken by Journey participants highlights the contemporary manifestation of the divine in the form of internal authenticity.

The employment of psychology-based concepts, particularly those of the Humanistic or Third Force principles set out by such practitioners as Abraham Maslow in the mid-twentieth century, is a primary facet of Human Potential 65 Bays, The Journey, pp.

Dreamtime and Inner Space

Polity, Lockwood spiritualities and corporate religions. Journeywork may well be described as a metaphysical psychology session, designed to heal both body and mind through the confrontation of traumatic memories. Harper and Row, , p. Ark Paperbacks, [].

Who are you? If you could not define yourself in terms of anything [your job, family, background, possessions, etc] … [i]f all labels dropped away, and you sincerely opened and asked: Who are you really? What remains? Blackwell, , p. Of her own healing experience, Bays writes: I had to own up to my own righteousness and finally give up the whole story — a story that had been a defining experience and expression of who I held myself to be.

I had to give up my attachment to the story that I had been wronged by life. And when I finally forgave[,] … the story was over.

While I was forgiving I realised that the tumour had never been clinging to me. See James R. Lewis ed. Oxford University Press, London, In acknowledging the diversity of beliefs and practices within the New Age movement, Heelas recognises a consistency in the form of the sacred Self, and the shared motivation to connect with this inner divinity.

Cusack, Invented Religions: Imagination, Fiction and Faith Farnham and Burlington: Ashgate, Equinox, , p. See Alex Norman, Spiritual Tourism: Continuum, , p.

Lockwood nature and abilities. The man discovers that there is only one set of footprints during difficult times in his life because in those moments, he was being carried by his Saviour. When Source is located during the Journey process, a revelation of the truth ensues. See Bays, The Journey, pp. The Nature of Religion, trans. Willard R. Trask New York: Harcourt, Brace and Company, , p. What would that be like! And suddenly she burst into tears, sobbing and sobbing.

Tears streaming. Not only does this present a shift from salvation based in eternity, that is, with a view to the afterlife — heaven, hell, or reincarnation — to one that is temporal and immediate, but also one that is entirely dependent upon the subjective experience of the individual rather than the grace of an external force or deity.

Indeed, the moment of enlightenment within the seminar industry and corporate religion milieu exists in the understanding that you are, in fact, whole and complete and perfect. See Eliade, The Sacred and the Profane, p. Aspects of Ndembu Ritual New York: Cornell University Press, , p. Paul Heelas Oxford: Lockwood Within the Journey, dogmatic belief systems and preconceived notions of enlightenment are rejected as obstacles to the salvation proffered through the authentic Self.

Bays writes: What if every notion you ever held regarding enlightenment was just a dream? And what if the very act of creating these imaginary constructs and mental images was preventing you from experiencing the unobscured enlightenment that is already here — the vast, boundless, infinite presence which is your own essence?

Indeed, emotion plays a significant role within this soteriology; certainly another consequence of the spiritualisation of psychology. While thoughts, stories, reason, beliefs — all things that involve the mind — are impediments to reaching the Self, emotions offer a means of passage. Tarcher, , p. Ideas Worth Spreading June, , at http: They are the gateway to your Self.

This spiritual focus on mortal concerns is perhaps not surprising considering that the visceral realities of death and decomposition are, perhaps for the first time in human history, largely hidden from the vast majority of contemporary Westerners.

The attainment of freedom, or at least a sense of it, has also become a spiritual goal and primary element of this novel soteriology, doubtless as a reaction to the mechanistic and quantifying dimensions of modernity, and the atomising and liquefying nature of late modernity. Taylor identifies the loss of freedom as being one the malaises of our time, responsible for our feelings of anxiety in the West, both personally and on a societal level.

Transworld, Maslow, Motivation and Personality New York: Harper, Graham M. Dann New York: CABI, , pp. Then real healing begins. Achieving weight loss, job satisfaction, or confidence in public speaking are all attainable through the location of the authentic Self. The values of flexibility, changeability, and fluidity that result in marketing, managerial, and corporate success are transferred to the soteriology of such spiritualities.

This is, of course, vital to the survival of corporate religions; to limit the customer base to the sick, broken, or in need would be commercial suicide. I think a true sign of success is the honest recognition that there is always room for improvement … Success tends to breed more success, and to continue to succeed, you must grow.

On many levels, this mode of spirituality appears to be little more than a gross manipulation of the consumerist ethic for the cynical purposes of producing and marketing a sellable commodity.

In her examination of invented religions, Carole Cusack aptly hypothesises that Bays, The Journey, pp. Considering the atomisation and commodification of the post-modern self, Roof concludes that: They need reassurance that they can do it — and a brief as to how to do it.