This info was in a compressed form in the group, perhaps someone will be interested
Of course, everyone can independently find a huge amount of information on this tradition. 
A little "dry" but interesting theory
In both traditional tribes and modern society, shamans work within a holistic approach. They combine work on the spiritual side of illness with practices that address the material-physical component of illness or injury.
Shamanism originated at least 30,000 years ago, shamanism is undeniably a time-tested system of healing that integrates mental, emotional and spiritual capabilities.
Since 1961, Michael Harner has been trained in two different Amazon Indian tribes and has also participated in extensive research on shamanism around the world that has sought fundamental cross-cultural principles and practices in the field. These fundamental principles he called âbasic shamanism.â
In addition to private shamanic practice and shamanic healing, in 1970 he began teaching basic shamanism to ordinary people in the West so that they could apply these techniques to their lives. For about the last decade of the 20th century (and still to this day) he has been assisted in this by his colleagues from around the world, teachers from the Foundation for the Study of Shamanism, a non-profit organization that Michael founded to study, restore and teach shamanism and shamanic healing around the world.
The teaching and application of the basic principles and practices of basic shamanism has led to a rapid revival of shamanic healing practices in the West and elsewhere. Today, basic shamanism is the dominant form of practice in the west, although of course there are people, both indigenous and European, who work within a particular tradition of shamanism. Such culture-specific forms of shamanism are particularly characteristic of indigenous people who serve their people or tribe.
Some of the principles and practices of basic shamanism are presented in books: Michael Harnerâs The Shamanâs Way, Sandra Ingermanâs Return of the Soul, and Tom Cowanâs Shamanism as a Spiritual Practice in Everyday Life. However, the most important thing about the practical teaching of both basic and traditional shamanism cannot be found in the published literature, and not only because shamanism existed mostly in communities without writing. Above all, shamanic knowledge is transmitted from person to person, through personal example and experience, through direct and direct contact with spirits and oneâs own practice. Moreover, much of this learning through direct experience is inexpressible or almost inexpressible in words, and therefore Western anthropologists and observers could not get clear information about these things.
Shamans are convinced that humans are part of the totality of nature, interconnected with all other biological forms and not superior to them. This âpaganâ assertion was one of the reasons European shamans were persecuted by the Inquisition.
Another basic premise of shamanism concerns the existence of two realities and that their perception depends on the state of consciousness. Thus, those in an ordinary state of consciousness perceive only ordinary reality. Those who are in a shamanic state of consciousness, however, are able to perceive a different reality. Both are called realities because each is accessible to empirical experience. Each has its own forms of knowledge and influence on human existence. The other reality is not coherent and universal. And if it were, shamans would have nothing to do, for it is their responsibility to successfully perceive what others cannot perceive.
One of the defining characteristics of shamanic practice is the ability to move willingly between these realities, bringing healing and help to others in this world.
It follows logically from the above that the beings with whom one encounters in another reality are absolutely real. They are called spirits. All practitioners of shamanism perceive them as real, and directly interact in that reality with spirits. This interaction takes place with the participation of all the senses. For the shamanic practitioner, the existence of spirits is not a matter of belief, but an empirical fact. In a certain state of consciousness, shamans habitually see, touch, smell, and hear spirits. For shamans, spirits are as real as the people with whom they interact in everyday reality. In the process, the shaman learns which of the encountered beings is his personal assistant, teacher, who is ready to give the necessary information, who will help with healing.
Another basic premise is that all members of all life forms, including humans, possess a soul or personal spirit. The soul is defined as the spiritual essence of the individual necessary to preserve and sustain life. The soul is present from the moment of birth to the moment of death, although the degree of its presence may vary. After death, the soul continues to exist as it did before birth, and the time of such individual existence may vary. For the shaman, souls are identifiable beings. He interacts with them directly in another reality, just as he does with spirits.
The position of shamans regarding the reality of spirits remained unacceptable to Western science for a very long time. And while one spirit, God, was occasionally mentioned by scientists, as Einstein often did, âspiritsâ or âsoulsâ were not accepted into the world paradigm and were anathema.
For many thousands of years, in many different cultures, independently of one another, on all five continents, shamans have conducted countless experiments on their patients, the results of which, time after time, have confirmed the existence of spirits. It is for this reason that the fundamental foundations of traditional shamanic cultures are strikingly consistent and consistent throughout the world.
A basic feature of shamanism observed in various traditions is the division of the universe into three worlds: the Upper, Middle, and Lower. The Middle World, in which we all live, contains both ordinaric and other realities (i.e. both spiritual and material aspects) and belongs only to this particular moment in time. The Upper and Lower worlds, on the other hand, are absolutely spiritual and can only be found in another reality where they exist outside of time. A shaman often goes on an âout-of-bodyâ journey to the Upper or Lower worlds for help in healing and prophecy.
In many traditional communities, these spirits include ancestral, animal, and plant spirits. In Hinduism and Christianity, these spirits are known as saints, or rather spirits of saints. Ordinary people and priests in most cultures address these spirits in prayers.
PATHOGENESIS: ETIOLOGY OF HEALTH AND DISEASE
Good health and the absence of serious injury are considered signs of a normal human condition, except perhaps in situations of profound old age. In other words, ill health, illness and serious injury usually result from certain spiritual or material factors, and it is the task of the shaman to work with the spiritual factors of illness or injury.
Spiritual causes that influence the appearance or aggravation of illness can be divided into 3 basic types:
- Loss of the patientâs spirit, which is important in maintaining his or her health,
- The patientâs acquisition of a spirit that destroys their well-being,
- soul loss
Loss of Soul
Any injury can result in loss of soul to one degree or another. A minor injury, such as a blow to the finger with a hammer, can result in minimal loss of soul. Serious trauma or shock, fright, emotional trauma, sexual abuse usually results in severe soul loss.
Soul loss usually manifests in a depressed, lifeless state, the degree of which is directly related to the degree of soul loss as well as the history of previous soul loss in a particular person. A person with frequent and serious cases of soul loss is usually said to be ânot all there,â or that he or she is not somewhere.
Loss of a guardian spirit
Loss of personal spiritual strength is an important factor leading to illness and should be distinguished from loss of soul. Loss of personal spiritual power results from the loss of the guardian spirit that protects a person from illness, injury, and other troubles. And because the loss of this spiritual power opens the door to disease and injury, a person who has lost his or her guardian spirit is more likely and more willing to lose part of his or her soul.
The acquisition by the patient of a spirit that destroys his well-being:
A person who has lost much of his spiritual power is especially vulnerable to illness through the invasion of an alien spirit. And if, in addition, he has lost a serious part of his soul, he is vulnerable to unintentional possession by spirits. In both cases we are talking about the invasion of disembodied spirits from the Middle World, which destroy the mental, emotional or physical health of the person.
In modern Western society, spirit invasion is usually the result of unconscious messages, since most educated whites are unaware of this possibility. And while they recognize the power of prayer to heal and help others, they usually do not understand the potency of negative wishes, or the harmful counterparts of prayer, in provoking or intensifying illness in others.
When a person has lost not only their personal guardian spirit, but also an essential part of their soul, they become vulnerable to illness in the form of spirit possession, which occurs without the knowledge and desire of the person himself. Such a person has not only lost the protective power that the guardian spirit provides, but has become, to a certain extent, an unoccupied vessel for an alien spirit because of a severe loss of soul. This provides a chance for the soul of another (deceased) person to take a vacant place in the body and mind of the living person. It is such an event that is defined as involuntary (unintentional) spirit possession.
.
.
.
.
.