Healing with Form, Energy and Light: The Five Elements in Tibetan Shamanism, Tantra and Dzogchen

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The fourth definition identified by Hutton uses "shamanism" to refer to the Indigenous religions of Siberia and neighboring parts of Asia. [20] According to the Golomt Center for Shamanic Studies, a Mongolian organization of shamans, the Evenk word shaman would more accurately be translated as "priest". [21] Barüske, Heinz (1969). Eskimo Märchen. Die Märchen der Weltliteratur (in German). Düsseldorf • Köln: Eugen Diederichs Verlag. The title means: "Eskimo tales", the series means: "The tales of world literature". Chidester, David (2008). "Zulu dreamscapes: senses, media, and authentication in contemporary neo-shamanism". Material Religion. 4 (2): 136–158. doi: 10.2752/175183408X328271. S2CID 143771852 . Retrieved 19 May 2021. Hajdú, Péter (1982) [1968]. Chrestomathia Samoiedica (in Hungarian) (Seconded.). Budapest: Tankönyvkiadó. ISBN 963-17-6601-2. Jordan D. Paper, The Spirits are Drunk: Comparative Approaches to Chinese Religion, Albany, New York: State University of New York Press, 1995. ISBN 978-0-7914-2315-8.

Bumochir, Dulam (2014). "Institutionalization of Mongolian shamanism: from primitivism to civilization". Asian Ethnicity. 15 (4): 473–491. doi: 10.1080/14631369.2014.939331. S2CID 145329835.

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There is no single agreed-upon definition for the word "shamanism" among anthropologists. Thomas Downson suggests three shared elements of shamanism: practitioners consistently alter consciousness, the community regards altering consciousness as an important ritual practice, and the knowledge about the practice is controlled. Humphrey, Nicholas (2018). "Shamans as healers: When magical structure becomes practical function". Behavioral and Brain Sciences. 41: e77. doi: 10.1017/S0140525X17002084. PMID 31064454. S2CID 147706046. Kollmar-Paulenz, Karenina (2012). "The Invention of "Shamanism" in 18th Century Mongolian Elite Discourse". Rocznik Orientalistyczny. LXV (1): 90–106.

Gabus, Jean (1970). A karibu eszkimók[ Vie et coutumes des Esquimaux Caribous] (in Hungarian). Budapest: Gondolat Kiadó. Diószegi, Vilmos (1998) [1958]. A sámánhit emlékei a magyar népi műveltségben (in Hungarian) (1st reprinted.). Budapest: Akadémiai Kiadó. ISBN 978-963-05-7542-3. The title means: "Remnants of shamanistic beliefs in Hungarian folklore". Over the last few years, a growing number of Americans have been choosing to define themselves as spiritual rather than religious. A 2017 Pew Research Center study found that 27 percent of Americans identify as “spiritual but not religious,” which is 8 percentage points higher than it was in 2012 (Lipka and Gecewicz 2017). There are different factors that can distinguish religion and spirituality, and individuals will define and use these terms in specific ways; however, in general, while religion usually refers to shared affiliation with a particular structure or organization, spirituality normally refers to loosely structured beliefs and feelings about relationships between the natural and supernatural worlds. Spirituality can be very adaptable to changing circumstances and is often built upon an individual’s perception of the surrounding environment. Juha Janhunan, Siberian shamanistic terminology, Mémoires de la Société Finno-Ougrienne 1986, 194:97. Rydving, Hakan (2011). "Le chamanisme aujourd'hui: constructions et deconstructions d'une illusion scientifique". Études Mongoles et Siberiennes, Centrasiatiques et Tibétaines. 42 (42). doi: 10.4000/emscat.1815.

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Joan Halifax, ed. Shamanic Voices: A Survey of Visionary Narratives. 1979; reprint, New York and London: Penguin, 1991. ISBN 0-14-019348-0 There are distinct types of shamans who perform more specialized functions. For example, among the Nani people, a distinct kind of shaman acts as a psychopomp. [78] Other specialized shamans may be distinguished according to the type of spirits, or realms of the spirit world, with which the shaman most commonly interacts. These roles vary among the Nenets, Enets, and Selkup shamans. [79] [80] a b Hobson, Geary (1978). "The Rise of the White Shaman as a New Version of Cultural Imperialism". In Hobson, Gary (ed.). The Remembered Earth. Red Earth Press: Albuquerque, New Mexico. pp.100–10.