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Altered-State & Depth
Shamanic Trance Meditation is a deliberately entered altered state of consciousness, distinct from ordinary waking awareness and not a sign of pathology, used to journey inwardly through a shamanic map of non-ordinary reality (Marie et al., 2024).
Last Updated
2 Jul 2026
We are still reviewing this page. Our research team checks every technique page for accuracy and evidence quality before final release. Details may change as that review completes. The evidence badge shows our current reading of the published research.
RECOMMENDED DOSE
No direct dose evidence; editorial synthesis. Trance-based practices can feel disorienting at first, so a short, low-commitment session a few times a week is a sensible, achievable starting point while you build familiarity.
Session length here is an editorial estimate, as no study reports a specific duration for this technique. The frequency is extrapolated from a closely related practice: research on auto-induced cognitive trance (a shamanic-derived method) had trained participants complete several structured sessions, supporting regular repeated practice at this stage.
Session length is an editorial estimate for experienced practitioners. The near-daily frequency draws on closely related contemplative-practice studies, in which programs used daily guided sessions or a sustained multi-week weekly schedule to develop and maintain altered-state experiences.
Session length
Session length: 10–15 minutes
10
MIN
How long each individual practice session should last from start to finish.
Frequency
Frequency: 3–4 days
3
DAYS
The number of days per week to fit a session into your routine.
Session length
Session length: 20–30 minutes
20
MIN
How long each individual practice session should last from start to finish.
Frequency
Frequency: 4–5 days
4
DAYS
The number of days per week to fit a session into your routine.
Session length
Session length: 30–45 minutes
30
MIN
How long each individual practice session should last from start to finish.
Frequency
Frequency: 5–7 days
5
DAYS
The number of days per week to fit a session into your routine.
About this card. Session durations shown here are editorial estimates, as no study reports a specific practice length for this technique; frequency guidance is partly extrapolated from closely related contemplative practices. These recommendations are not a substitute for personalised guidance from a qualified practitioner.
Quick answers to what people most often ask. Each card links to the deeper section below.
evidence
Research on Shamanic Trance Meditation is early and mostly descriptive, mapping what the state is rather than proving it treats any condition. Small studies of trained practitioners find distinctive brain-activity changes during drumming, a more aroused than relaxed nervous system, and mystical-type experiences far more often than during rest. No randomized trials exist yet.
Read moregood for
Shamanic Trance Meditation suits adults drawn to experiential, symbolic inner exploration and fresh perspectives on personal questions, rather than to treating a specific condition. Because entering trance shifts the nervous system toward arousal rather than calm, it is not the obvious choice for straightforward relaxation, and it does not substitute for care when mood, trauma, or thought-related symptoms are significant.
Read moresafety
Most healthy adults can practise Shamanic Trance Meditation with low physical risk. Take extra care with a current respiratory infection or a significant respiratory or cardiac condition, since trance raises arousal and one small study flagged reduced breathing capacity during a chest infection. Those with a history of psychosis, dissociation, or recent trauma should seek qualified support first.
Read morehow it works
Shamanic Trance Meditation draws attention so far inward that the mind's usual self-monitoring loosens, a state researchers call absorption, in which everyday mental chatter fades and inner imagery grows vivid. Brief rhythmic drumming often serves as the catalyst. Small brain-imaging studies link this deep focus to shifts in attention and how the brain locates the self.
Read moreShamanic Trance Meditation is a deliberately entered altered state of consciousness, distinct from ordinary waking awareness, used to journey inwardly through a shamanic map of non-ordinary reality (Marie et al., 2024).
The practitioner sets a clear intention, covers the eyes, and uses breath, trained state-shifting, and often a brief drumbeat as a catalyst to enter, navigate, and return from trance. The journey is mapped onto a shamanic cosmology of a lower world for power animals and healing, a middle world for practical guidance, and an upper world for teachers and knowledge. Unlike shamanic drumming, where sound is the main vehicle, in this practice the trance state itself is the core work, with rhythm serving only as a catalyst.
Do not confuse this with a Shamanic Drumming Journey, where rhythmic sound is the primary vehicle, or with a Shamanic Journey led through guided imagery; in this practice the deliberately entered trance state itself is the primary work. It is also distinct from involuntary possession states and from psychosis, since research characterizes shamanic trance as a voluntarily entered, structured state rather than a sign of pathology (Wright, 1989), (NOLL, 1983), (Houran et al., 1997).
Not to be confused with
Psychosis
Shamanic trance is a voluntarily entered, reversible state that research phenomenologically distinguishes from psychosis; the practitioner enters, navigates, and returns at will and keeps an observing awareness, unlike the involuntary, distressing loss of reality-contact in a psychotic episode.
Involuntary possession trance
Unlike possession states, where a person feels taken over by an outside agent, shamanic trance is deliberately induced and self-directed, with the practitioner holding intention and control throughout the journey.
Psychedelic (drug-induced) states
Although its phenomenology is sometimes compared to the psychedelic state, shamanic trance is drug-free and self-induced through intention, rhythm, and absorption, not brought on by any substance.
Shamanic Trance Meditation works mainly by drawing attention so far inward that the mind's usual self-monitoring loosens, a state researchers call absorption, in which everyday mental chatter fades and inner imagery grows vivid and immersive. Brief rhythmic drumming often provides the catalyst, giving attention a steady beat to lean into, and small brain-imaging studies of trance link this deep inward focus to shifts in attention and self-related processing (Rogerson et al., 2021), (Huels et al., 2021). As the state deepens, the firm line between self and surroundings can feel more permeable, an experience tied to changes in how the brain maps the body and locates the self. These findings come from small, indirect studies of trained practitioners rather than large trials, so the pathway is plausible and still emerging rather than settled.
Mental chatter quiets as attention narrows and turns inward, a state researchers call absorption, where the mind's usual self-monitoring and reality-checking loosen and inner imagery grows vivid. Early brain studies of trance link this deep inward focus to shifts in attention and self-related processing (Rogerson et al., 2021), (Huels et al., 2021).
The ordinary sense of a bounded self can loosen during shamanic trance, so the line between you and your surroundings feels more permeable. Small brain-imaging studies link the trance state to shifts in attention and self-related processing that practitioners describe this way (Rogerson et al., 2021), (Huels et al., 2021).
The power animals, teachers, and landscapes that appear during a shamanic journey are not treated as random scenery; the mind engages them as meaningful, working through image and story to reorganise how a situation feels and what it means. Early brain research suggests trance shifts activity in networks tied to imagery and self-related meaning, though this symbolic route to insight is still a working idea rather than something studies have measured directly (Rogerson et al., 2021), (Huels et al., 2021).
Grief, anger, or feelings held out of sight can surface during trance, where the structure of the journey gives them a place to move rather than be pushed back down. Brain-imaging work links the trance state to shifts in attention and self-related processing that may loosen habitual emotional guarding (Rogerson et al., 2021), (Huels et al., 2021).
A steady drumbeat gives attention something regular to lock onto, and as the rhythm takes over, the pull toward inner absorption grows stronger. Brain imaging links this rhythmic driving to shifts in attention and in how the brain tracks the self (Rogerson et al., 2021), (Huels et al., 2021).
Even deep inside a shamanic trance, a clear observing awareness can stay online, so vivid inner imagery unfolds while part of you still watches it happen and holds onto the original intention. Early brain-imaging work links rhythmic-sound trance to shifts in attention and self-related processing that may underlie this lucid, self-aware quality (Rogerson et al., 2021), (Huels et al., 2021).
Contrary to what many expect from a meditative state, Shamanic Trance Meditation tends to move the body toward arousal rather than deep calm. In 25 adults trained in self-induced cognitive trance, a Western practice derived from shamanic tradition rather than classic journeying, entering trance was measured to raise heart rate and lower high-frequency heart-rate variability, the marker of the body's rest-and-recovery branch, meaning the nervous system leaned engaged rather than switched off (Oswald et al., 2023). EEG recordings during drumming-induced trance also show measurable, distinctive changes in brain activity, consistent with intense focus and vivid inner experience (Huels et al., 2021). In the body this can feel less like sleepy relaxation and more like an alert, absorbed inward focus.
Trance tends to feel like deep absorption: vivid inner imagery and a narrowed awareness of the room, closer to alert engagement than to sleepy calm. During drumming-induced trance, EEG recordings measured higher gamma wave activity, the brain's fastest rhythm, which is linked to intense focus and moments when many brain regions work together (Huels et al., 2021).
As trance deepens, everyday thinking can fade while attention absorbs into vivid inner imagery. EEG recordings pick up measurable, distinctive changes in the brain's rhythmic electrical activity while a practitioner drums and drops inward (Huels et al., 2021).
Many people expect a trance to feel like sinking into deep relaxation, but measurements of trained practitioners showed the opposite: heart rate rose and high-frequency heart-rate variability, a marker of the body's rest-and-recovery branch, fell during trance (Oswald et al., 2023). In the body this can feel less like calm drowsiness and more like an alert, absorbed inward focus, the nervous system engaged rather than switched off.
Many practitioners notice the steady inner commentary loosening and the ordinary sense of self feeling more open. That shift maps onto the default mode network, the brain's self-referential hub for memory, planning, and "me"-focused thought, whose connectivity has been measured to change during trance in trained practitioners, sometimes coupling more strongly rather than simply quieting (Huels et al., 2021).
Inner scenes can turn vivid and immersive while wordy, analytical thinking slips into the background. During shamanic trance, EEG recordings pick up higher activity in the brain's right hemisphere, the side more involved in spatial imagery, emotion, and holistic sensing than in step-by-step verbal analysis (Huels et al., 2021).
The parietal cortex helps your brain map where the body is and where its edges lie. During shamanic-style trance, EEG recordings link this region to measurable, altered activity rather than to ordinary resting patterns (Huels et al., 2021), a shift practitioners often describe as the body's outline feeling less fixed, a sense of floating, expanding, or drifting from the usual felt sense of self.
Early, mostly descriptive evidence, drawn from small studies of already-trained practitioners, points to reliably reaching non-ordinary and mystical-type states rather than to treating any specific condition. In 27 healthy adults proficient in auto-induced cognitive trance, mystical-type experiences, marked by a felt sense of unity and altered time, occurred in 29% of trance sessions versus none during ordinary rest (Bicego et al., 2025). Phenomenological studies also report positive personal effects, including emotional expression and a sense of expanded awareness (Grégoire et al., 2024), (Vanhaudenhuyse et al., 2024), while a single chronic-pain case report was mixed, showing small gains in pain and mood alongside a decline in physical quality of life (Collignon et al., 2025). Not yet supported: any randomized trials, long-term follow-up, or evidence that the practice treats a diagnosed condition or replaces clinical care.
During trance, the ordinary self's boundaries can soften and awareness can open beyond them, a shift researchers call a mystical-type experience. In trained practitioners, these moments showed up in roughly a third of trance sessions and not at all during ordinary rest (Bicego et al., 2025), though this rests on early evidence from a single small study.
Most research on shamanic trance so far maps what the state is and how it feels rather than showing it treats specific conditions. Small studies of trained practitioners find distinctive brain-activity changes during drumming (Huels et al., 2021), a more aroused than relaxed nervous-system pattern (Oswald et al., 2023), and mystical-type experiences far more often than during ordinary rest (Bicego et al., 2025). Nearly all samples are small, involve people already trained in trance, and lack randomized controls, and much of the work studies Western cognitive-trance models rather than classic shamanic journeying. The evidence describes a real, distinctive state without yet establishing clinical benefit.
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Meta-analyses
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RCTs
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Systematic reviews
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Observational
17
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Studied populations
Nolwenn Marie, Yannick Lafon, Aminata Bicego, Charlotte Grégoire, Floriane Rousseaux, Antoine Bioy (2024). Scoping review on shamanistic trances practices. https://doi.org/10.1186/s12906-024-04678-w
n = 27
Finding: This review gathered 27 studies of shamanic trance and described it as a deliberately entered altered state of consciousness that is measurably different from ordinary waking awareness, both in how it feels and in what happens in the brain, and importantly not a sign of mental illness. The state also shifts depending on the person and their surroundings, so no two sessions look identical. For someone curious about the practice, this means the experience is real and structured rather than random, but the research is still at an early stage: most of it describes what trance is rather than testing whether it treats anything, so its therapeutic value has not yet been established by rigorous trials.
reported narratively
Charlotte Grégoire, Corine Sombrun, Philippe Lenaif, Nolwenn Marie, Aurélie Giovine, Marion Walter (2024). Phenomenological characteristics of auto-induced cognitive trance and Mahorikatan® trance. https://doi.org/10.1093/nc/niae024
2024
Finding: This study surveyed two groups of trained trance practitioners (25 and 26 people) using a modern, trainable form of shamanic-style trance, and mapped what the experience actually feels like from the inside: a lucid but narrowed awareness of surroundings, deep immersive focus, vivid inner imagery, and a shifted sense of self and time, often with narratives featuring nature and animals. Most participants also reported that the practice had positive effects on their personal lives, describing strong emotional expression and a sense of expanded, unified awareness. For someone curious about the practice, this offers a grounded picture of the state trained practitioners describe, though these are self-reported experiences from a small number of practitioners rather than controlled clinical results, and the vivid inner content reflects personal experience rather than any objectively verified reality.
Shamanic Trance Meditation draws on trance techniques shared across many indigenous traditions worldwide, historically induced through rhythmic drumming in ritual settings and mapped onto a cosmology of lower, middle, and upper worlds (Grégoire et al., 2021), (Grégoire et al., 2024). It was formalized in the twentieth century as core shamanic practice by Michael Harner, who taught trance navigation as a learnable skill of intention, covering the eyes, and trained state-shifting. These roots help explain the practice's form, its structured journeying and symbolic encounters, not its clinical effects.
For most healthy adults, shamanic trance meditation is physically low-risk. In a small spirometry study, standard breathing measures held steady during the state (Pernot & Blervaque, 2024). A few situations still call for genuine care. Practising while recovering from a respiratory infection is a moderate, practice-informed caution: one participant getting over a chest infection showed a clear drop in breathing capacity during trance (Pernot & Blervaque, 2024). It also helps to know what the state feels like, trance tends to raise arousal rather than calm it, with faster heart rate and lower high-frequency heart-rate variability, the signal of the body's rest-and-recovery branch, measured during the state (Oswald et al., 2023), so it is not the gentle wind-down some people expect. And because deep trance can bring suppressed grief or difficult feelings to the surface, it is worth approaching gently if you are already in the middle of raw emotional processing.
Take extra care if you are currently unwell with a respiratory infection, or live with a significant respiratory or cardiac condition, since trance shifts the body toward arousal rather than rest and one small study flagged reduced breathing capacity during an active chest infection (Pernot & Blervaque, 2024), (Oswald et al., 2023). If you have a history of psychosis or dissociative conditions, it is best to work with a qualified practitioner or clinician first, because the practice deliberately loosens ordinary reality-testing and the usual sense of self; research distinguishes shamanic trance from psychosis (Wright, 1989), (NOLL, 1983), but this remains a practice-informed precaution for anyone prone to destabilising states. If you are actively processing recent trauma or grief, strong emotional material may surface during the journey, so you may prefer to practise with support.
Trance shifts the body toward arousal rather than rest, and in one small spirometry study a single participant getting over a chest infection showed a clear drop in breathing capacity during the state (Pernot & Blervaque, 2024). If you are unwell with a respiratory infection, postpone the session or keep it short and light until you recover.
| Technique | Best for | Use with care | Evidence strength | Distinction |
|---|---|---|---|---|
| Shamanic Drumming Journey | People who find a continuous external rhythm the easiest way to drop inward and stay absorbed. | emerging EVIDENCE | Both enter the same non-ordinary reality, but the vehicle differs: shamanic drumming relies on continuous auditory driving, a steady beat that carries you into the trance and holds you there, while shamanic trance meditation treats the state itself as the practice and uses only brief rhythmic sound as a catalyst before breath and trained intention take over. Small EEG work links drumming-induced trance in practitioners to distinctive brain-activity changes. | |
| Shamanic Journeying (Visualization & Imagery) | People who navigate more easily through deliberately visualised inner landscapes than through a state shift. | emerging EVIDENCE |
No. The trance state is reached through intention, breath, and rhythm, and its Western auto-induced form is practised without literal spirit belief (Marie et al., 2024). The spirit cosmology works as a meaning-giving frame that can support engagement, not as a belief the state requires.
+
No. Research describes shamanic trance as a deliberately entered altered state, distinct from ordinary waking awareness and not a sign of pathology, reached through intention, covered eyes, breath, and rhythmic sound rather than through faith in spirits (Marie et al., 2024). Its Western auto-induced cognitive trance form is learned without literal belief in a spirit world, yet still produces deep absorption, vivid inner imagery, and an altered sense of self and time (Vanhaudenhuyse et al., 2024), (Grégoire et al., 2024), (Oswald et al., 2023). The cosmology of worlds and guides works as a meaning-carrying frame that can aid engagement and coherence, but it is not an established prerequisite for the state to arise.
Real. Research describes shamanic trance as a deliberately entered altered state, distinct from ordinary waking awareness and not a sign of illness, with measurable brain-activity changes rather than pure make-believe (Marie et al., 2024), (Huels et al., 2021).
+
Real, though the evidence is still early and indirect. Studies of trained practitioners record distinctive EEG changes during drumming-induced trance (Huels et al., 2021) and a measurably more aroused nervous-system pattern, with faster heart rate and lower high-frequency heart-rate variability, the marker of the body's rest-and-recovery branch (Oswald et al., 2023), alongside a consistent report of deep absorption and vivid inner imagery (Vanhaudenhuyse et al., 2024), (Grégoire et al., 2024). Research also distinguishes it from psychosis, framing it as a genuine, reversible state rather than pathology (Wright, 1989), (NOLL, 1983). That confirms the state is real and distinctive, not that its non-ordinary reality is literal.
The experiential world a practitioner moves through in trance, described in research as a deliberately entered state distinct from ordinary waking awareness and not a sign of illness.
The traditional three-world map that structures a journey: a lower world for power animals and healing, a middle world for practical guidance, and an upper world for teachers and cosmic knowledge.
An animal figure encountered during a journey that is engaged as a meaningful guide or source of healing rather than as random mental scenery.
A state of deep inward focus in which ordinary mental chatter fades and the mind's usual self-monitoring and reality-checking loosen, so inner imagery grows vivid and the outer world recedes.
A reduction of executive monitoring and critical evaluation through focused attention and sensory reduction, producing enhanced internal absorption and reduced reality-testing.
The softening of the usual firm line between self and surroundings, often felt as the ordinary sense of self becoming less fixed and more permeable during deep absorption.
Relaxation of the neural processes maintaining body-schema, self-other distinction, and identity boundaries, linked to reduced temporo-parietal junction activity and altered self-representation.
A Western derivation of shamanic trance, learnable after specific training, marked by narrowed awareness of surroundings, intense absorption, and vivid inner imagery; much recent research uses it as a proxy for shamanic trance.
A heart-rate-variability marker reflecting activity in the body's rest-and-recovery branch; in trained trance practitioners it fell during trance, meaning the nervous system leaned toward arousal rather than calm.
Nolwenn Marie, Yannick Lafon, Aminata Bicego, Charlotte Grégoire, Floriane Rousseaux, Antoine Bioy (2024). Scoping review on shamanistic trances practices. https://doi.org/10.1186/s12906-024-04678-w
Cited in: Faq, Research, What it is
Charlotte Grégoire, Corine Sombrun, Philippe Lenaif, Nolwenn Marie, Aurélie Giovine, Marion Walter (2024). Phenomenological characteristics of auto-induced cognitive trance and Mahorikatan® trance. https://doi.org/10.1093/nc/niae024
Outcomes measured
| Outcome | Effect size | 95% CI | N | Comparator | Source |
|---|---|---|---|---|---|
| other | reported significant; p<0.05 | — | 9 | — | Pernot & Blervaque, 2024 |
| other | reported significant; p<.001 | — | — | — | Houran et al., 1997 |
| [FLAGGED FOR DELETION - MODALITY DRIFT] | reported narratively | 95% CI 0.43, 0.63) | — | — | Vibe et al., 2012 |
| [FLAGGED FOR DELETION - MODALITY DRIFT] | reported significant; p<.01 | — | — | — | Solberg et al., 2004 |
The main gaps are the absence of randomized controlled trials, very small and self-selected samples of already-trained practitioners, and heavy reliance on self-reported or significance-only findings. Much of the evidence also studies Western cognitive-trance models rather than classic shamanic journeying, and the study authors themselves describe the research as preliminary, so results cannot yet be generalized to beginners or clinical populations.
Emma R. Huels, Hyoungkyu Kim, UnCheol Lee, Tarik Bel-Bahar, Angelo V. Colmenero, Amanda Nelson (2021). Neural Correlates of the Shamanic State of Consciousness. https://doi.org/10.3389/fnhum.2021.610466
n = 48
Finding: Using detailed brain-activity recordings from 24 experienced shamanic practitioners and 24 people new to the practice, this study found that during rhythmic drumming the practitioners' brains showed a clear rise in high-frequency (gamma) activity that tracked with the vivid visual experiences they reported, alongside shifts in how brain regions communicated. The intensity of their altered-state experiences matched or even surpassed what people report under psychedelics, yet the underlying brain patterns were distinct, so trance is its own state rather than a drug-like one. For someone drawn to this practice, it suggests drumming can reliably produce a genuinely altered, measurable state of consciousness, though this was a single small comparison of skilled practitioners and does not tell us how the experience unfolds for beginners.
reported narratively
Charlotte Grégoire, Corine Sombrun, Olivia Gosseries, Audrey Vanhaudenhuyse (2021). La transe cognitive auto-induite : caractéristiques et applications thérapeutiques potentielles. https://doi.org/10.3917/heg.112.0192
2021
Finding: This French review describes self-induced cognitive trance as a voluntary shift in awareness rooted in traditional Mongolian shamanic practice, where trance was classically brought on by rhythmic drumming during ritual so the shaman could seek guidance for the community. The authors trace the modern, trainable version of the practice to teachers who trained within those shamanic communities, and they map out its core features: a changed sense of one's surroundings, deep absorption in the experience, vivid inner imagery, and shifts in how the body feels. For someone curious about the practice, this offers a clear picture of its lineage and what the state itself is like, rather than proof of specific benefits. It is a descriptive overview of the technique and its possible therapeutic uses, not a clinical trial, so it maps the territory without measuring outcomes.
See full citation in referencesCharlotte Grégoire, Nolwenn Marie, Corine Sombrun, Marie-Elisabeth Faymonville, Ilios Kotsou, Valérie van Nitsen (2022). Hypnosis, Meditation, and Self-Induced Cognitive Trance to Improve Post-treatment Oncological Patients’ Quality of Life: Study Protocol. https://doi.org/10.3389/fpsyg.2022.807741
n = 160
Finding: This paper lays out the plan for a trial comparing hypnosis, meditation, and self-induced cognitive trance in about 160 people recovering from cancer, all of whom struggle with lingering fatigue, stress, pain, sleep problems, and difficulty concentrating. Because it describes the study design rather than reporting what happened, there are no outcomes yet to tell us whether trance actually eased these symptoms. For anyone considering the practice, this means the clinical evidence is still at an early stage: the questions are being asked carefully, but the answers about whether trance genuinely helps quality of life are not yet in.
reported narratively
James Houran, Rense Lange, Michelle Crist-Houran (1997). An Assessment of Contextual Mediation in Trance States of Shamanic Journeys. https://doi.org/10.2466/pms.1997.85.1.59
1997
Finding: Analyzing 30 shamanic-journey experiences, this study found that the content of each trance closely tracked the cues and setting that framed it, with a strong link between what people experienced and the guiding context around them. That pattern means these trance states are organized and responsive to their surroundings rather than random or chaotic, which is part of why researchers argue shamanic journeying is a structured practice, not a psychotic or pathological state. Keep in mind this was a small analysis of previously recorded journeys, so it speaks to the shape of the experience rather than any health benefit you might gain from the practice.
reported significant; p<.001
Peggy Ann Wright (1989). The Nature of the Shamanic State of Consiousness: A Review. https://doi.org/10.1080/02791072.1989.10472140
1989
Finding: This review of the physiological research on trance states found that the shamanic state of consciousness looks measurably different from both involuntary possession trance and from psychotic states like schizophrenia, with the differences traced in part to distinct patterns of brain activity. For someone drawn to this practice, that means the deep, journeying trance a shaman enters is best understood as a controlled shift in awareness rather than a sign of mental illness or loss of control. Because this is a review of earlier work rather than a new experiment, it draws together existing theory rather than testing the technique directly, so it speaks to how the state is categorised more than to any specific benefit you might feel.
See full citation in referencesAudrey Vanhaudenhuyse, Marie-Carmen Castillo, Charlotte Martial, Jitka Annen, Aminata Bicego, Floriane Rousseaux (2024). Phenomenology of auto-induced cognitive trance using text mining: a prospective and exploratory group study. https://doi.org/10.1093/nc/niae036
n = 27
Finding: In this study, 27 trained practitioners of self-induced cognitive trance described their experiences aloud after several sessions, and a word-analysis of those accounts pointed to a consistent set of features: lucid but narrowed awareness of their surroundings, deep immersive focus, vivid inner imagery often involving nature and animals, changes in how the body felt, and an altered sense of self and time. For someone curious about this practice, it offers a plain-language map of what the trained trance state can feel like from the inside, and many practitioners also reported positive effects on their personal lives. Keep in mind that these are people's own descriptions of their subjective experience rather than objectively verified events or proven health benefits, and the group was small.
reported narratively
Pradeep Kumar G., Rajanikant Panda, Kanishka Sharma, A. Adarsh, Jitka Annen, Charlotte Martial (2024). Changes in high-order interaction measures of synergy and redundancy during non-ordinary states of consciousness induced by meditation, hypnosis, and auto-induced cognitive trance. https://doi.org/10.1016/j.neuroimage.2024.120623
2024
Finding: This brain-recording study followed 21 people practising auto-induced cognitive trance, alongside separate meditation and hypnosis groups, and tracked how different brain regions shared and combined information during these altered states. Trance shifted one pattern of coordinated brain activity (the way regions pooled information into a combined signal), while a second pattern (overlapping, shared information) did not change in a meaningful way. Notably, these brain measurements did not line up with how deep the experience felt: someone could show clear changes in their brain readings yet report only mild absorption or dissociation, and vice versa. For anyone drawn to trance practice, this is a useful reminder that the felt intensity of a session is not reliably captured by brain signals, and this early study covers only a small group of experienced practitioners.
See full citation in referencesVictor Oswald, Audrey Vanhaudenhuyse, Jitka Annen, Charlotte Martial, Aminata Bicego, Floriane Rousseaux (2023). Autonomic nervous system modulation during self-induced non-ordinary states of consciousness. https://doi.org/10.1038/s41598-023-42393-7
n = 25
Finding: Tracking the bodies of 25 trained practitioners, this study found that self-induced cognitive trance sped up the heart, lowered high-frequency heart-rate variability, and increased the depth and variability of breathing compared with resting states. In plain terms, trance looked like a more aroused, activated nervous system rather than classic "rest-and-digest" relaxation, so if you come to this practice expecting to wind down, the physical experience may feel more energised than calming. Keep in mind this was a small study in people already skilled at entering trance, so it describes what happens during the state itself rather than long-term effects, and the pattern may differ for beginners.
reported narratively
Aminata Bicego, Naji Alnagger, Etzel Cardeña, Corine Sombrun, Charlotte Martial, Jitka Annen (2025). Exploring Mystical-Type Experiences Through Auto-Induced Cognitive Trance. https://doi.org/10.1080/00207144.2025.2544055
n = 27
Finding: Among 27 healthy adults already skilled at self-inducing cognitive trance, nearly a third reported a mystical-type experience during trance, while none did during ordinary rest. The more vivid and near-death-like the trance felt, the more likely a mystical experience became, and this was the first study to show that trance alone can bring on such states in healthy people. For a practitioner, this suggests trance can reliably open a door to these profound experiences, though the sample was small and limited to people who had already trained in the technique, so it says little about first-timers or any wider health effects.
percentage of participants = 29.0
Gaëtan Collignon, Aminata Bicego, Marie-Elisabeth Faymonville, Olivia Gosseries, Vincent Bonhomme, Dominique Dive (2025). Therapeutic Use of Auto-Induced Cognitive Trance in a Chronic Pain Setting: A Case Study Using Mixed Methodology. https://doi.org/10.21926/obm.icm.2501012
2025
Finding: This case study followed a single 68-year-old man with long-standing chronic pain who learned to enter a self-induced trance state, and the results were genuinely mixed. After his training, his pain, anxiety, and depression eased slightly and the mental side of his quality of life improved, yet the physical side of his quality of life declined and he rated his overall health as worse than before. Because this is one uncontrolled report about a single person, it can't tell us whether the practice caused these changes, so it's best read as an early, cautious signal rather than proof that trance meditation relieves chronic pain.
See full citation in referencesRebecca G. Rogerson, Rebecca E. Barnstaple, Joseph FX DeSouza (2021). Neural Correlates of a Trance Process and Alternative States of Consciousness in a Traditional Healer. https://doi.org/10.3390/brainsci11040497
2021
Finding: Using brain imaging on a single expert traditional healer, this study tracked what happened as she moved into a trance driven by rhythmic sound. During trance, activity rose in the brain's hearing centres and in regions on the right side that handle attention and body awareness, while activity dropped in an area tied to self-focused thinking, hinting that trance involves a shift away from ordinary self-referential chatter and toward absorbed listening. For a practitioner, this offers an early clue as to why drumming, chanting, or singing can help carry you into a trance state. Because these findings come from just one highly experienced person, they point to a plausible mechanism rather than a proven, universal one.
reported significant; p<0.05
Julien Pernot, Léo Blervaque (2024). Respiratory physiological exploration during self-induced cognitive trance. https://doi.org/10.1016/j.resp.2024.104301
n = 9
Finding: In a small study of just nine experienced practitioners, researchers tracked breathing while participants guided themselves into a self-induced trance, and they measured clear, significant shifts in respiratory patterns during the trance compared with ordinary rest. For someone exploring this practice, that hints the trance state involves real, measurable changes in how the body breathes, not just a subjective sense of altered awareness. Because the group was so small and made up of people already skilled in the technique, these early findings point to something worth studying further rather than a settled conclusion about what most beginners would experience.
reported significant; p<0.05
RICHARD NOLL (1983). shamanism and schizophrenia: a state‐specific approach to the “schizophrenia metaphor” of shamanic states. https://doi.org/10.1525/ae.1983.10.3.02a00030
1983
Finding: Comparing the shamanic trance state point by point against the psychiatric criteria for schizophrenia, this analysis found clear differences in how the two states actually feel and unfold, and concluded that the long-standing idea of shamanic experience as a form of mental illness does not hold up. For someone exploring this practice, that means the deep trance a practitioner enters is better understood as a deliberate, structured altered state than as anything psychotic or out of control. Keep in mind this is a conceptual comparison drawing on clinical definitions rather than a study of practitioners over time, so it speaks to how the state is categorised, not to any health benefits of the practice itself.
See full citation in referencesMichael de Vibe, Arild Bjørndal, Elizabeth Tipton, Karianne Hammerstrøm, Krystyna Kowalski (2012). Mindfulness Based Stress Reduction (MBSR) for Improving Health, Quality of Life, and Social Functioning in Adults. https://doi.org/10.4073/csr.2012.3
2012
Finding: [FLAGGED FOR DELETION - MODALITY DRIFT]
reported narratively
Erik E. Solberg, Øivind Ekeberg, Are Holen, Frank Ingjer, Leiv Sandvik, Per A. Standal (2004). Hemodynamic Changes During Long Meditation. https://doi.org/10.1023/b:apbi.0000039059.20738.39
2004
Finding: [FLAGGED FOR DELETION - MODALITY DRIFT]
reported significant; p<.01
Because entering trance raises heart rate and lowers high-frequency heart-rate variability, the marker of the body's rest-and-recovery branch, the state leans engaged rather than calm (Oswald et al., 2023). If you live with a significant heart or respiratory condition, check with a clinician before taking up regular deep practice.
The practice deliberately loosens ordinary reality-testing and the usual sense of self. Research phenomenologically distinguishes shamanic trance from psychosis (Wright, 1989), (NOLL, 1983), but if you have a history of psychosis or dissociative conditions it is best to work with a qualified practitioner or clinician first, since the loosened self-boundaries can be destabilising for anyone prone to those states.
Deep trance can bring suppressed grief or difficult feelings to the surface within the story of the journey (Grégoire et al., 2024), (Vanhaudenhuyse et al., 2024). This is a practice-informed caution, not a treatment claim: if you are working through raw trauma or loss, approach gently, keep a reliable way to end the session, and practise with trained-practitioner or clinician support if material feels overwhelming.
Shamanic trance is best approached in a quiet space where you will not be disturbed, with one clear intention set before you begin so the journey has direction. It helps to go in expecting an alert, deeply absorbed state rather than a gentle wind-down, and to arrange a reliable way back and a little time to re-orient afterward. If you are getting over a respiratory infection, living with a heart or respiratory condition, or working through raw emotional material, take it gently and consider seeking guidance first.
Choose a quiet space where you will not be disturbed, and settle on one clear intention before you begin so the journey has direction and purpose.
If you are getting over a respiratory infection or feeling acutely unwell, postpone the session or keep it brief and light until you recover, so the practice stays restful rather than becoming extra work for the lungs.
Trance is an aroused, deeply absorbed state rather than a drowsy one, so let yourself stay engaged and inwardly focused instead of expecting to drift off.
Arrange a fixed return cue, such as a shift in the drumbeat or a gentle timer, so you can bring yourself out of the state whenever you choose.
Take a few minutes at the end to re-orient, feeling your body, your breath, and the room around you before you stand or resume activity.
If strong emotions or vivid images arise, give them room afterward, and seek support from a trained practitioner or clinician if anything feels overwhelming or hard to settle.
If you have a heart or respiratory condition, a history of psychosis or dissociation, or are working through recent trauma, check with a clinician before taking up regular deep practice.
This information is educational and is not medical advice. This practice is not a substitute for professional care and should not replace prescribed medication or treatment for any medical or mental-health condition. If you are managing a health condition or taking medication, talk with a qualified health professional before changing your practice. If you are in distress or crisis, seek professional support.
| Shares the journey structure and shamanic cosmology, but here deliberately guided mental imagery is the primary carrier: the practitioner constructs and follows inner scenes rather than shifting into a trance state as the core work. In shamanic trance meditation the imagery instead arises from within the altered state rather than being consciously built step by step. |
| Hypnosis | Clinically framed goals such as pain or procedural anxiety, guided by a trained practitioner. | moderate EVIDENCE | Hypnosis and shamanic trance are both voluntarily entered, deeply absorbed states with loosened reality-monitoring, and researchers often study them side by side. The difference lies in framing and steering: hypnosis is usually guided by a practitioner toward specific suggestions or clinical targets such as pain, while shamanic trance is self-navigated within a mythic map of worlds and guides. |
| Mindfulness meditation | Building steady, everyday stress and anxiety regulation with well-established supporting evidence. | strong EVIDENCE | Mindfulness cultivates open, present-moment awareness and typically shifts the body toward parasympathetic calm, the settled, rest-and-recovery state, whereas shamanic trance drives an absorbed, aroused inward focus, with faster heart rate and lower high-frequency HRV measured in trained practitioners, aimed at journeying rather than steady observing. Mindfulness also carries a far larger and more rigorous research base for stress and anxiety. |
It reliably produces a real, distinctive altered state, but it is not a proven treatment for any condition. Small studies of trained practitioners show measurable brain and nervous-system changes and mystical-type experiences far more often than during rest, yet there are no randomized trials (Bicego et al., 2025), (Marie et al., 2024).
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It reliably produces a real, distinctive altered state, but its therapeutic value remains unproven. Research describes shamanic trance as a deliberately entered state, distinct from ordinary awareness and not a sign of pathology, with a more aroused nervous-system pattern and mystical-type experiences arising far more than during rest (Marie et al., 2024), (Oswald et al., 2023), (Bicego et al., 2025). Trained practitioners also report positive personal effects such as emotional expression and expanded awareness, though a single chronic-pain case was mixed (Grégoire et al., 2024), (Vanhaudenhuyse et al., 2024), (Collignon et al., 2025). The evidence is preliminary and suggestive, not established: samples are small, self-selected trained practitioners, mostly Western cognitive-trance proxies, with no randomized trials and no proof it treats a diagnosed condition (Grégoire et al., 2022).
No, the evidence does not support it as a treatment for anxiety or depression. There are no randomized trials or diagnosis-level findings, and it is not a substitute for clinical care (Marie et al., 2024). If mood symptoms are significant, seek professional support.
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No. Current research on shamanic trance meditation is early and descriptive, and rigorous trials have not shown it treats any diagnosed condition, including anxiety or depression (Marie et al., 2024), (Grégoire et al., 2022). What small studies of already-trained practitioners do support is reaching non-ordinary, mystical-type states more often than ordinary rest (Bicego et al., 2025), along with reports of emotional expression and expanded awareness (Grégoire et al., 2024), (Vanhaudenhuyse et al., 2024), which point to personal effects rather than confirmed clinical benefit. Trance also tends toward arousal rather than calm, so it is not an obvious choice for straightforward relaxation, and it does not replace care for significant mood symptoms.
It tends to wake you up. In trained practitioners, entering trance raised heart rate and lowered high-frequency heart-rate variability, the marker of the body's rest-and-recovery branch, so the nervous system leaned aroused rather than calm (Oswald et al., 2023). Expect alert inward absorption, not sleepy relaxation.
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It tends to wake you up rather than settle you. In 25 adults trained in self-induced cognitive trance, a Western practice derived from shamanic tradition, entering trance raised heart rate and lowered high-frequency heart-rate variability, indicating a more aroused nervous-system pattern than classic relaxation (Oswald et al., 2023). EEG recordings during drumming-induced trance also show increased gamma activity, the brain's fastest rhythm, tied to focused attention and vivid inner experience (Huels et al., 2021). These findings come from small, indirect studies of already-trained practitioners rather than large trials, so the pattern is supported but not yet definitive.
Use care. Shamanic trance can bring suppressed grief or difficult emotions to the surface, and no trials confirm it is emotionally safe when they arise. If you are working through raw grief or trauma, practise gently, keep a reliable way to end the session, and seek trained-practitioner or clinician support if feelings feel overwhelming (Grégoire et al., 2024), (Vanhaudenhuyse et al., 2024).
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Use care. Trained practitioners often report strong emotional expression during a journey, and deep trance can surface feelings held out of sight, such as grief or anger (Grégoire et al., 2024), (Vanhaudenhuyse et al., 2024). This is a mechanism-inferred, practice-informed caution rather than a safety promise: no trials have tested emotional safety in people who are grieving or in distress, so it is not framed here as a treatment for grief. Approach gently, set a reliable return cue, a fixed way to bring yourself out of the state, take a few minutes to re-orient to the room afterward, and if material feels overwhelming or you are processing recent trauma or loss, practise with trained-practitioner or clinician support.
Start simply and safely: choose a quiet space, set a clear intention, cover your eyes, and let slow breath or a brief drumbeat carry attention inward. Expect an alert, deeply absorbed state rather than drowsy calm, and postpone if you're recovering from a respiratory infection (Oswald et al., 2023).
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Begin by settling on one clear intention, then use breath, darkness, and optionally a short drumbeat to drop inward, keeping a reliable return cue such as a timer or a shift in the beat so you can come back when you choose. Beginners often notice mostly imagery in the dark at first, with depth building as the skill is trained (Vanhaudenhuyse et al., 2024), (Grégoire et al., 2024). Because the state leans toward arousal rather than relaxation, and one small study flagged reduced breathing capacity during an active chest infection, keep early sessions light if unwell, return slowly, and check with a clinician first if you have a cardiac or respiratory condition, a history of psychosis or dissociation, or are working through recent trauma (Oswald et al., 2023).
No. A drum is not required. Brief rhythmic sound like drumming is an optional catalyst to help you drop into the state, while the core practice is entering, navigating, and returning from the trance itself using intention, covered eyes, breath, and trained state-shifting (Rogerson et al., 2021).
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No. In shamanic trance meditation the deliberately entered altered state is the main tool, not any external instrument, so a drum is helpful but not essential (Marie et al., 2024). Rhythmic sound such as drumming gives attention a steady beat to lean into while dropping inward, and brain-imaging work links this auditory catalyst to shifts in attention and self-related processing (Rogerson et al., 2021), (Huels et al., 2021). Many practitioners use only brief sound as a starting cue before breath and trained intention carry the journey; this is practice form, not evidence that the drum produces any clinical outcome.
The difference is the vehicle, not the destination. Both journey into the same non-ordinary reality, but shamanic drumming uses a continuous beat (auditory driving) to carry and hold the trance, while shamanic trance meditation treats the trance state itself as the practice, using only brief rhythmic sound as a catalyst before breath and trained intention take over (Rogerson et al., 2021).
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The difference is how you reach and sustain the state. In shamanic drumming, a steady, ongoing beat does the work of carrying you into the trance and holding you there; in shamanic trance meditation, brief rhythmic sound is only a starting nudge, and the core skill is entering, navigating, and returning from the state through breath and trained intention. Small EEG studies of practitioners link drumming-induced trance to distinctive, measurable brain-activity changes, but this evidence is early and emerging rather than settled, and neither approach is shown to be clinically superior or to treat any condition (Huels et al., 2021), (Rogerson et al., 2021).
High-frequency heart-rate variability, a vagally mediated index of parasympathetic (rest-and-recovery) autonomic activity.
The brain's fastest measured rhythm, tied to focused attention and vivid inner experience; EEG recordings measured more of it during drumming-induced trance, closer to an alert, absorbed state than to sleepy relaxation.
A reported state of felt unity, altered time and space, and deeply positive mood; in one small study it arose far more often during trance than during ordinary rest.
The shift from being immersed in thoughts and feelings to observing them at a distance, which the journey structure can create by viewing a life issue from the perspective of a guide or teacher.
A cognitive shift toward observing thoughts and emotions as transient mental events, creating psychological distance and reduced automatic reactivity.
Cited in: Benefits, Faq, Roots and tradition, Use with care, What it is
Emma R. Huels, Hyoungkyu Kim, UnCheol Lee, Tarik Bel-Bahar, Angelo V. Colmenero, Amanda Nelson (2021). Neural Correlates of the Shamanic State of Consciousness. https://doi.org/10.3389/fnhum.2021.610466
Cited in: Faq, How it works, Research, What happens in the body
Charlotte Grégoire, Corine Sombrun, Olivia Gosseries, Audrey Vanhaudenhuyse (2021). La transe cognitive auto-induite : caractéristiques et applications thérapeutiques potentielles. https://doi.org/10.3917/heg.112.0192
Cited in: Roots and tradition
Charlotte Grégoire, Nolwenn Marie, Corine Sombrun, Marie-Elisabeth Faymonville, Ilios Kotsou, Valérie van Nitsen (2022). Hypnosis, Meditation, and Self-Induced Cognitive Trance to Improve Post-treatment Oncological Patients’ Quality of Life: Study Protocol. https://doi.org/10.3389/fpsyg.2022.807741
James Houran, Rense Lange, Michelle Crist-Houran (1997). An Assessment of Contextual Mediation in Trance States of Shamanic Journeys. https://doi.org/10.2466/pms.1997.85.1.59
Cited in: Comparison, Research, What it is
Peggy Ann Wright (1989). The Nature of the Shamanic State of Consiousness: A Review. https://doi.org/10.1080/02791072.1989.10472140
Cited in: Comparison, Faq, Research, Use with care, What it is, Who should use care
Audrey Vanhaudenhuyse, Marie-Carmen Castillo, Charlotte Martial, Jitka Annen, Aminata Bicego, Floriane Rousseaux (2024). Phenomenology of auto-induced cognitive trance using text mining: a prospective and exploratory group study. https://doi.org/10.1093/nc/niae036
Cited in: Benefits, Faq, Use with care, What it is
Pradeep Kumar G., Rajanikant Panda, Kanishka Sharma, A. Adarsh, Jitka Annen, Charlotte Martial (2024). Changes in high-order interaction measures of synergy and redundancy during non-ordinary states of consciousness induced by meditation, hypnosis, and auto-induced cognitive trance. https://doi.org/10.1016/j.neuroimage.2024.120623
Cited in: Research, What happens in the body
Victor Oswald, Audrey Vanhaudenhuyse, Jitka Annen, Charlotte Martial, Aminata Bicego, Floriane Rousseaux (2023). Autonomic nervous system modulation during self-induced non-ordinary states of consciousness. https://doi.org/10.1038/s41598-023-42393-7
Cited in: Faq, Research, Use with care, What happens in the body, What it is, Who should use care
Aminata Bicego, Naji Alnagger, Etzel Cardeña, Corine Sombrun, Charlotte Martial, Jitka Annen (2025). Exploring Mystical-Type Experiences Through Auto-Induced Cognitive Trance. https://doi.org/10.1080/00207144.2025.2544055
Gaëtan Collignon, Aminata Bicego, Marie-Elisabeth Faymonville, Olivia Gosseries, Vincent Bonhomme, Dominique Dive (2025). Therapeutic Use of Auto-Induced Cognitive Trance in a Chronic Pain Setting: A Case Study Using Mixed Methodology. https://doi.org/10.21926/obm.icm.2501012
Rebecca G. Rogerson, Rebecca E. Barnstaple, Joseph FX DeSouza (2021). Neural Correlates of a Trance Process and Alternative States of Consciousness in a Traditional Healer. https://doi.org/10.3390/brainsci11040497
Cited in: Faq, How it works, Research
Julien Pernot, Léo Blervaque (2024). Respiratory physiological exploration during self-induced cognitive trance. https://doi.org/10.1016/j.resp.2024.104301
Cited in: Research, Use with care, Who should use care
RICHARD NOLL (1983). shamanism and schizophrenia: a state‐specific approach to the “schizophrenia metaphor” of shamanic states. https://doi.org/10.1525/ae.1983.10.3.02a00030
Cited in: Comparison, Faq, Research, Use with care, What it is, Who should use care
Michael de Vibe, Arild Bjørndal, Elizabeth Tipton, Karianne Hammerstrøm, Krystyna Kowalski (2012). Mindfulness Based Stress Reduction (MBSR) for Improving Health, Quality of Life, and Social Functioning in Adults. https://doi.org/10.4073/csr.2012.3
Cited in: Research
Erik E. Solberg, Øivind Ekeberg, Are Holen, Frank Ingjer, Leiv Sandvik, Per A. Standal (2004). Hemodynamic Changes During Long Meditation. https://doi.org/10.1023/b:apbi.0000039059.20738.39
Cited in: Research
Editorially curated. Tracks are not themselves clinically studied; evidence on the page applies to Shamanic Trance Meditation as a technique.
Explore guided sessions to deepen your Shamanic Trance Meditation technique.
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James Michael Corrigan, PhD
How hard is Shamanic Trance Meditation?
Shamanic Trance Meditation keeps a moderate base floor driven mainly by a mixed profile, while the reviewed modality defaults stay appropriate with targeted technique overrides.
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