Thesis (D. Miss.)--Concordia Theological Seminary, Ft. Wayne, 1999. / Abstract and vita. Includes bibliographical references (leaves 651-660) and index.

Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1992. / Includes bibliographical references (leaves 171-175).

Thesis (D. Miss.)--Concordia Theological Seminary, Ft. Wayne, 1999. / Abstract and vita. Includes bibliographical references (leaves 651-660) and index.

Thesis (D. Min.)--Gordon-Conwell Theological Seminary, South Hamilton, MA, 2003. / Vita. Includes bibliographical references (leaves 141-148).

published_or_final_version / Chinese / Doctoral / Doctor of Philosophy

No description available.

No description available.

This research investigates the shadow aspects of neoshamanic practice heuristically and phenomenologically using experiential workshops, image work and interviews. Neoshamanism, which is growing in popularity throughout Australia and the West, involves intentionally entering into Shamanic States of Consciousness (SSC) for the purposes of psycho-spiritual healing. According to neoshamans these SSC experiences are available to all. The research asks how neoshamanic practitioners understand their journeys into SSC, what the areas of commonality and difference between neoshamanic practitioners' experiences of SSC are, how image making in a workshop setting assists in revealing shadow manifestations, and what lasting effect shadow work and neoshamanic practice has in the practitioners lives? The study explores the lived experiences of seven participants – myself included – who engaged in a series of three experiential weekend workshops using neoshamanic practices and expressive arts. It consists of three main processes: the workshops, a series of semi-structured interviews over nine months with each participant, and individual journals used to record participant thoughts, feelings and images. The research is situated within the participants’ and researcher’s lives, rather than on the periphery. The participants' journeys suggest that the SSC is an accessible and consistent phenomenon and is remarkably safe if approached within a positive environment. It is not a panacea for negativity nor a balm for shadow feelings of unworthiness; indeed the shadow work proved to be uncomfortable and disquieting for the ego. Neoshamanic practice is perhaps best understood as the soul's journey, providing a platform for soul recovery and living a life of authenticity. / Doctor of Philosophy (PhD)

Thesis--PlanB (M.S.)--University of Wisconsin--Stout, 1998. / Description based on microfiche version record. Includes bibliographical references.

No description available.