Conversation starts @ 8:25

How can we understand traditional accounts of visionary experience in terms of the neurophysiology of our brain? What are the scientific bases for shamanism and healing, cross-culturally, throughout history beginning with the Byzantine era to today? These are several questions posited by Dr. Winkelman within the first few minutes of the interview. We continue exploring the void experience of introverted mysticism and the narratives expressed in extroverted mysticism (and what are the differences?), spiritual practice and psychedelic use in youth, recreational vs. religious use of these substances, a session with the Mazatec healer, Maria Sabina, in his youth, we discuss the tendency toward reductionism when using a physiological lens to explain the phenomenology of consciousness, describe the neurophenomonological experience of the spirit world, extrasensory perceptions and the brain, what is real?, naive materialism, group consciousness and the development of religion and the religious impulse, belonging, religion and social control, symbol use and group dynamics, religious groups and social connections, western medicine, ritual in healing, placebo effect, cross-cultural analysis of shamanism, priests & witches.

Bio:

Michael Winkelman, PhD, University of California–Irvine; MPH, University of Arizona, retired from the School of Human Evolution and Social Change at Arizona State University in 2009. Winkelman has engaged in cross-cultural and interdisciplinary research on shamanism, psychedelics, and altered states of consciousness, focusing principally on the universal patterns of shamanism and identifying the associated biological bases. His publications on shamanism include Shamans, Priests and Witches (1992), which provides a cross-cultural examination of the nature of shamanism; and Shamanism: A Biopsychosocial Paradigm of Consciousness and Healing (2nd ed., 2010). Shamanism provides a biogenetic model of shamanism that explains the evolutionary origins of spiritual healing in ancient ritual capacities. This biogenetic approach is expanded in an assessment of the evolutionary origins of religion in his co-authored Supernatural as Natural. These approaches provide a framework for understanding the contribution of psychedelics to the evolution of the human mind and social relations and their continued application in healing. Winkelman served as an expert witness for the defense in the Santo Daime case against the U.S. federal government, which won their right of religious freedom to use of ayahuasca as a sacrament. Winkelman received a Fulbright Fellowship for research on the health of ayahuasca church members in Brazil during 2009 ( https://doi.org/10.3389/fpsyt.2018.00136 ). Winkelman is currently living near Pirenopolis in the central highlands of Brazil; he may be reached through his website:

https://michaelwinkelman.com

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