Shamanic Imagery and Ritual Experience: An Empirical Study of Emotions, Beliefs, and States of Consciousness

Abstract

This study aimed to investigate the practical effects of symbolic imagery on shamanic religious rituals, emotional modulation, belief deepening, and alterations in the state of consciousness. Thirty participants were recruited and randomly assigned to either a control group or an experimental group for comparative investigation. The results indicated that participants in the experimental group showed significant increases in supernatural belief scores after the ritual, along with notable decreases in negative emotions such as tension, anger, and fatigue. Additionally, the state of consciousness of both groups of participants changed significantly after the ceremony, and the changes in the experimental group were more significant. These findings provide preliminary empirical support for the hypothesis that shamanic symbolic imagery promotes the transformation of consciousness, and affects emotion regulation and belief formation by activating visual perception and symbolic psychological mechanisms. This study not only provides preliminary empirical evidence for the effectiveness of image-based interventions in inducing altered states of consciousness (ASC), but also deepens the understanding of the role of religious symbolic mechanisms in consciousness transformation and provides a new theoretical direction for applied research in the field of religious psychology and consciousness research.

1. Introduction

Anthropological research documents a wide array of culturally embedded shamanic traditions across Central and Northern Asia, Northern Europe, North America, and parts of Africa. These traditions differ markedly in ritual form, symbolic repertoire, and sociopolitical function (Atkinson 1992). Cross-cultural studies suggest that many draw on shared neurocognitive mechanisms (Winkelman 2012). Shamans may worship spirits to gain power and knowledge (Eliade 1964). Their practices often involve trance states, defined as qualitatively distinct modes of mental functioning, typically marked by narrowed attention, altered sensory perception, and modulated self-awareness (Marie et al. 2024; Peters 1989). Through techniques such as rhythmic stimulation and guided imagery, shamans engage in “hallucinatory exploration”, which refers to vivid internal imagery experienced without external stimuli, yet possessing the phenomenological quality of real perception (Luhrmann 2011). These experiences are commonly referred to as instances of an altered state of consciousness (ASC), that is, a significant deviation from the ordinary waking consciousness pattern characterized by distinct clusters of perceptual, cognitive, and affective changes (Krippner 2000). Among these, auditory and motor stimuli have been confirmed to play important roles in shamanic rituals. However, visual perception, which is crucial and highly sensitive within the human sensory system, has long been underestimated in the transformation of consciousness (Jones 2010). In particular, the role of religious symbolic images in ASC experiences has not been systematically investigated.

Across numerous shamanic traditions, symbolic images carry not only esthetic or decorative elements but also profound spiritual symbolic meanings. These images are often embedded in masks, murals, totems, and ritual spaces (Laughlin et al. 1990). Archeological and anthropological studies further indicate that prehistoric visual images, such as rock paintings, may reflect early human attempts to interact with supernatural entities through symbolic systems and that their expression is closely related to trance experiences (Lewis-Williams and Dowson 1990). In addition, in ritual practices, spiritual symbolic imagery is often used to guide the transformation of consciousness, assist shamans and participants in entering ASC, and establish connections with the spiritual world (Krippner 2000), suggesting that the visual perception pathway may play a unique and crucial role in ASC experiences.

Although numerous studies have focused on the role of auditory stimuli (such as drumming) and the use of substances to induce ASC within shamanic practices (Krippner 2000; Winkelman 2011a), the independent role played by symbolic imagery in this process has received little empirical exploration. The existing literature has primarily concentrated on descriptive analyses of imagery, lacking systematic investigation. Based on the above theoretical background and research gap, this study aimed to systematically analyze the mechanisms through which shamanic imagery functions in religious ritual experiences, particularly its practical psychological effects in guiding emotional changes, deepening beliefs, and transforming states of consciousness. This research is expected to provide new theoretical perspectives and empirical support for understanding the mechanisms of symbolic imagery in religious rituals, enrich sensory pathway theories related to ASC experiences in shamanic traditions, and open new directions for interdisciplinary studies in cross-cultural religious psychology, visual anthropology, and the phenomenology of consciousness.

2. Literature Review

2.1. Shamanic Rituals and Altered States of Consciousness

The ASC phenomenon induced during shamanic rituals constitutes a core pathway for understanding the experiential and practical mechanisms of shamanic beliefs. In recent years, Western academia has made substantial progress in the study of the shamanic states of consciousness. Eliade, a pioneer in shamanic studies, proposed that shamanic experiences represent an interactive state of “ecstasy” within an individual’s spiritual world (Eliade 2020). During large-scale nighttime gatherings, shamans can guide participants into collective ASC through drumming, chanting, and symbolic actions. For example, jhãkri shamans in Siberia conduct overnight healing ceremonies (cintā), integrating theatrical performances, drumming, singing, dancing, and various culturally significant symbolic objects (Sidky 2009), facilitating shifts in consciousness mediated by spiritual beings. Similarly, in other cultural traditions, such as Turkish Âşık performance art, ritualized practices involving poetic chanting, music, and symbolic movements are used to invoke ancestral spirits (Yeşildal et al. 2024). These practices guide both performers and audiences into ASC by activating specific emotional and cognitive patterns. Winkelman further explained the shamanic ASC phenomena from a neurocognitive perspective, proposing that shamanic experiences involve specific transformational states of brain neural functions, characterized by cross-modal integration and the weakening of self-boundaries. He introduced the concept of “soul flight” to define the unique alterations in consciousness specific to shaman, emphasizing its distinction from general religious experiences. Scholars such as Bataille and Lewis have proposed concrete mechanisms for inducing altered states of consciousness, including sensory deprivation, repetitive sensory stimulation, and extreme bodily experiences (Bataille 1970; Lewis-Williams et al. 2003). Archeological and anthropological studies have also provided evidence that certain tribal cultures, such as those in the Amazon region and African communities, widely use external media such as ayahuasca, datura, and cactus-based hallucinogens to bring about ASC (Fotiou 2019). These substances are typically not part of everyday consumption but are spiritual tools specifically used in shamanic rituals. In most documented shamanic contexts, such substances are regarded as “keys” to the spiritual world. These external stimuli not only rapidly trigger shifts in consciousness but also leave profound imprints on visual perception, such as enhanced experiences of color (Fotiou 2019).

In addition to external media, some scholars have attributed changes in consciousness to internal mechanisms such as the generation of spinal heat through practices similar to yoga. For example, in the rituals of the San people, internal heat energy can be channeled through dance and song to influence states of consciousness, a phenomenon that is also evident in South African rock art (Witzel 2011). This mechanism of guiding altered states of consciousness through singing is not only evident in primal religious practices but also continues in later religious traditions. For example, Howell notes that practices such as hymn singing, scripture recitation, and prayer rituals may not directly induce ASC, but they can construct transcendent experiences within ordinary states of awareness, thereby laying the groundwork for subsequent shifts in consciousness (Howell 1997).

Comparative studies of shamanic rituals across multiple ethnic groups have found that music and dance during ritual processes serve as important pathways for inducing altered states of consciousness. A drum is a ritual object frequently used by shamans during ceremonies (VanPool 2009; Vitebsky 2003). The drum is not merely a physical instrument but is imbued with spirit and regarded as a living entity—a vital bridge between the material and spiritual worlds (Potapov 1999). Studies have shown that in the shamanic traditions of the Altai–Turkic regions, the drum must undergo a special “revival ritual” in order to be infused with a soul before it can be used in ceremonial practice (Potapov 1999). Each drum is considered a unique and personal object belonging to a specific shaman, symbolizing their spiritual identity and ritual legitimacy. For effective induction into the Shamanic State of Consciousness (SSC), the key lies not in the material form of the drum itself but in the patterns of sound and vibration it generates through specific rhythms and frequencies. SSC is a state of consciousness similar to lucid dreaming, usually actively induced through ritualistic techniques, with heightened visual imagery and dual consciousness (i.e., simultaneously maintaining awareness of the visionary journey and the real environment) as its core characteristics. Within the broader psychological framework, SSC is classified as a culturally specific subtype of altered states of consciousness (ASCs), characterized by qualitative deviations from ordinary waking states. This state is typically induced through rhythmic and symbolic ritual techniques, of which drumming serves as the central method (Hilber 2022; Peters 1989). The frequency of drum beats used in shamanic rituals is usually concentrated between 7 and 9 Hz. This rhythm range is close to the basic brain wave rhythm of the human brain (especially alpha and theta waves) and can affect the central nervous system through the “auditory driving” mechanism, inducing trance, hallucinations, and trance states (Neher 1962). Thus, the shamanic drum not only carries symbolic meaning and spiritual significance within the ritual, but also enhances the shaman’s sense of connection to the sacred world and deepens the immersive quality of the overall ritual experience (Potapov 1999).

In contrast, shamanic dance is regarded as an important means of inducing trance states and altered consciousness experiences during ritual practices. Early written records from the first half of the 18th century documented dance as one of the characteristic features of shamanic behavior (Znamenski 2007). Through its distinctive symbolic nature, shamanic dance conveys mystical forces and spiritual messages involved in the ritual via unique bodily movements and postures that carry specific symbolic meanings. The essence of shamanic dance lies in establishing contact with the spirit world to summon spiritual beings. Through resonance between drum rhythms and ritual dance movements, the shaman further deepens communication with the divine and shapes the experiential field through sensory pathways (Kendall 2014). Similar traditions of using dance to symbolize the crossing of worlds also exist in other religious and spiritual communities. For example, the Sun Dance of the Plains Indians in North America is a dance-centered religious ceremony aimed at re-establishing connections between humans and nature as well as between humans and the sacred world of Wakan Tanka (Lawrence 2008). In this ritual, dancers move continuously around a central pole, representing Axis Mundi, to perform rhythmic bodily motions that symbolically enact the soul’s journey from the human realm to the spirit world. This indicates that, in various cultures, dance is widely endowed with symbolic meanings that transcend material boundaries and access the sacred domain, serving a function comparable to the cross-boundary journey enacted in shamanic rituals.

In recent years, phenomenological approaches have been effectively applied and validated to simulate shamanic ritual experiences. Rock and Krippner (2007) guided participants into ASC by playing a standardized shamanic drumming CD combined with simple imagery prompts, successfully replicating the typical sensory, emotional, and cognitive changes characteristic of shamanic experiences (M. J. Harner 1973). Their research not only confirmed the effectiveness of rhythmic drumming as a sensory medium for inducing shifts in consciousness, but also demonstrated the feasibility of shamanic-like techniques as a method for studying shamanic experiences. This shamanic-like technique approach provides an effective tool for investigating shamanic altered states of consciousness and lays the methodological foundation for adopting strategies in the present study.

In summary, existing research on shamanic ASC has primarily focused on sensory stimulation (such as drumming, rhythm, and dance) and external agents (such as plant-based hallucinogens). However, visual perception is an indispensable part of the sensory system and its role in ASC remains relatively unknown. In fact, many visual symbols in shamanic rituals are important for guiding changes in consciousness. For example, shaman masks often represent animal images (such as bears, deer, and birds), symbolizing the transformation of shamans into spiritual beings that cross the boundary between humans and gods (Vitebsky 2003). The use of masks not only enhances the symbolic intensity of the ritual, but also triggers the occurrence of ASC by concealing individual identity and evoking imagery experience. In addition, the world tree, a cosmic structure that runs through the upper, middle, and lower realms, is presented in various shamanic traditions through drumhead drawings or central columns as a visual path for the soul’s journey (Eliade 2020). These images not only construct a strong sensory environment, but also provide a symbolic channel for transcendental experience at the psychological level. In addition, existing neuropsychology has shown that visual images can stimulate deep perception experiences during the transformation of consciousness (Lewis-Williams and Clottes 1998). Given the potential of visual stimulation in altering consciousness, this study focuses on the influence of shamanic religious images on ritual experience, aiming to fill this gap in the existing research.

2.2. Studies on Shamanic Religious Imagery

Shamanic imagery is primarily manifested in the symbolic creation of images representing early shamanic life and culture as well as in the symbolic depiction of images arising from altered states of consciousness. Current research suggests that most visual images observed in shamanic traditions originate from mental imagery experiences and undergo symbolic transformations through visual, linguistic, and bodily modalities. They form expressive images in everyday communication, ritual activities, and spiritual practices (Noll et al. 1985). The religious ideas of shamanic traditions based on animism and totem worship give symbolic images of shamanic traditions an obvious visuality that can communicate with the supernatural (Stone-Miller 2004). These symbolic images function as bridges between material and spiritual worlds. Some scholars have stated that shamans can achieve direct therapeutic effects on participants by creating vivid images during rituals (Achterberg 2002).

From a comparative perspective, practitioners in diverse shamanic settings often express their cosmological views and value systems by creating vivid artistic imagery. For example, (Oppitz 1992) pointed out in his study of shamanic drums that drum surface images often depict the shaman’s guardian spirits and self-representations, symbolizing the connection between the shaman and spiritual entities in trance states. Similarly, Noll et al. (1985) emphasized that by creating dynamic imagery during rituals, shamans can activate emotional and cognitive experiences in individuals, thereby enhancing both psychological and physiological resilience throughout the healing process. In the field of archeology, some scholars have hypothesized a connection between Paleolithic cave paintings and shamanic trance experience. For example, Dambricourt-Malassé et al. (2019) in her study of the Dahlonega rock paintings in Guizhou, China, proposed that the depictions of agricultural and pastoral rituals and dance figures may have originated from early humans’ collective experiences of natural forces and symbolic recordings during shamanic trance states.

While this hypothesis still lacks direct archeological evidence, certain Paleolithic cave paintings appear to depict scenes perceived during altered states of consciousness, particularly imagery seen after shifts in awareness (Bahn 2010). The shaft scene of Lascaux Cave, in particular, sparked broader and more complex discussions within the academic community. Some scholars, such as Lewis-Williams et al. (2003) and Konstantinidis (2023), have suggested that the depiction of a bird-headed human figure, wounded bison, and bird staff in this scene may reflect a shaman’s visionary journey during an altered state of consciousness, symbolizing a transformative process of death and rebirth. These cave paintings illustrate the process by which shamans, through imagined connection points such as trees, caves, and ponds, traverse into “Non-Ordinary Reality” and communicate with spiritual entities. Wallis (2019) found that Upper Paleolithic cave paintings might convey human intentions to communicate with spiritual forces in a trance state through symbolic visual representations. However, scholars such as Francfort et al. (2001) caution against simplifying all cave paintings as attributable to shamanic practices, emphasizing that such associations remain speculative interpretations rather than established archeological conclusions. Although these interpretations remain controversial, they provide important references for understanding the generative mechanisms of symbolic imagery in shamanic practice.

Beyond cultural symbolic and archeological interpretations, contemporary cognitive neuroscience offers an additional vantage point from which to understand the visual imagery observed in many shamanic practices. Researchers have pointed out that the visual images emerging during shamanic practices are not only products of cultural traditions but are also closely related to the specific neuropsychological mechanisms of the human brain under ASC (Flor-Henry et al. 2017). Lewis-Williams (1997) proposed that the emergence of symbolic imagery is closely related to the unique neural structures in the Homo sapiens brain, which enable humans to independently generate and describe spiritual imagery under ASC (Lewis-Williams and Clottes 1998). Building on these neuropsychological foundations, Lewis-Williams further depicts the evolution of imagery commonly seen in trance states and hallucination rituals based on neuropsychological mechanisms. This framework is also used to describe the visual dynamics of altered states of consciousness (ASC), in which geometric imagery and imagery play crucial roles in spiritual perception.

In the first, mild stage, individuals may perceive geometric visual concepts, such as dots, grids, and meandering lines (Kluver 1926). These images are projected onto actual visual perception and are partially superimposed. Given the similarities in the human nervous system, all individuals are likely to experience similar forms. In the second stage, individuals attempt to interpret these geometric patterns as familiar or significant objects, gradually transitioning from geometric to representational imagery (Horowitz 1964). The third stage is the deep-trance phase, in which individuals pass through a vortex into a tunnel (Speck 1976). At this stage, animals, humans, and perceived objects often appear distorted in various ways, ultimately leading to a sensation of merging geometric and iconic images. Moreover, Sayin (2014), in their classification study of visual phenomena occurring during ASC, found that spiritual imagery in shamanic practices often manifests through typical forms, such as superpositioning, juxtapositioning, reduplication, and rotation, further revealing the cross-cultural consistency of its visual structural features. VanPool (2009) suggested that the effects of different hallucinogens on color perception play a significant role in shamanic visual experiences. These shifts in color perception contribute to the diversity of shamanic visual styles and are widely reflected in the shamanic rituals of different ethnic groups.

In summary, existing research has revealed the generation path of shamanic symbolic images in ritual experiences and their potential psychological effects from the perspective of cultural symbols and neuropsychological mechanisms. These images not only encode cultural meanings, but may also trigger changes in emotions, beliefs, and self-awareness through neuropsychological mechanisms activated when the state of consciousness changes. As pointed out by Kirmayer (2004), cultural encoding is carried out through a layered symbolic process in ritual situations, and visual symbols act as metaphorical bridges connecting sensory emotional images with internal physiological and emotional regulation. These images condense common myths, moral frameworks, and cosmological models into perceptible forms, thereby triggering embodied responses and promoting subjective transformation. For example, the world tree often symbolizes the vertical axis connecting different realms of existence. This visual representation evokes culturally shared schema of spiritual sublimation and existential integration. Although these frameworks focus mainly on traditional and prehistoric contexts, in recent years, an increasing number of studies have attempted to explore the expression, adaptation, and empirical verification of shamanic symbolic images in contemporary practice.

Based on extensive field research, M. J. Harner (1973) proposed the concept of “core shamanism”, arguing that the essence of shamanic experience lies in the change of consciousness rather than a dependence on specific cultural traditions. This state can be induced by universal rhythms, visual images, and symbolic representations (Atkinson 1992). On this basis, Ivanescu and Berentzen (2020) further revealed the adaptive expression of symbolic images in contemporary Western “new shaman” practices. They found that in the new shamanic practices in regions such as the United Kingdom, despite the lack of traditional cultural backgrounds, practitioners constructed spiritual pathways for self-transformation and spiritual healing through dream experiences, guided images, and symbolic images such as animal totems, world trees, and ancestral masks. Mayer (2008) also pointed out that contemporary Western society has mythologized shamanic images into visual templates such as “journeys to other realms” and “inner repair”, transforming them into psychological symbolic tools that adapt to culture. These images not only carry traditional meanings, but are also reinterpreted in the contemporary context as a bridge to self-awareness and emotional reorganization. It is worth noting that Storm and Rock (2009) designed an experimental protocol involving a “shamanic journey” experience, confirming that the combination of rhythmic stimulation and symbolic imagery can induce altered states of consciousness even in non-shamanic populations. Based on these findings, Rock and Krippner (2007) proposed a “shamanic path model” that can be used in experiments, laying a methodological foundation for future intervention studies.

However, there are still many theoretical and empirical controversies about the role of symbolic imagery in inducing altered states of consciousness (ASCs). Through comparative studies of Paleolithic rock paintings, some scholars have found that the formal similarity between cave patterns and trance hallucinations cannot be used as conclusive evidence that the images are driven by neuropsychological hallucinations. This type of explanation relies on the analogical logic of “appearance similarity as a reflection of the brain mechanism”, ignoring the interference of cultural acquisition, technical conventions, and narrative traditions in image production (McCall 2007). Tanudirjo (2004) pointed out that the neuropsychological model proposed by Lewis-Williams lacks reliability. Symbol recognition relies on subjective classification and the same image can be encoded as a product of completely different states of consciousness, making the entire framework uncertain. In addition, ethnographic studies on healing rituals in the Amazon region have shown that the psychological effectiveness of rituals often stems from synergistic mechanisms such as rhythmic structure, physical interaction, and emotional mobilization in multisensory performances, in which visual images are only one of the layers of meaning that can be negotiated and contextualized (Langdon 2007). In cross-cultural experiments, Legare and Souza (2012) found that the impact of religious images on ritual effectiveness depends on whether they are embedded in a structure with repetitiveness, clear steps, and complete timing. In other words, the image itself is not a direct cause of effectiveness but rather relies on a causal intuitive processing process triggered by formal features. These studies collectively point out that the role of symbolic images in inducing ASC is not universal, direct, or independent, but is significantly affected by mediating factors such as cultural construction, emotional mobilization, and performance structure.

Therefore, in the context of this methodological uncertainty and theoretical controversy, this study used a multigroup experimental design to test the following operational hypothesis: whether shamanic symbolic images have a significant effect on the process of emotional activation, belief reorganization, and consciousness change. This provides systematic data support and path analysis for the question of “whether symbolic images can trigger ASC”, which has long been dominated by explanatory discourse.

3. Method

3.1. Research Design

This study adopted an original randomized controlled experimental design to investigate the psychological effects of shamanic ritual imagery on participants’ beliefs, emotions, and states of consciousness. All experimental procedures were independently conducted by the authors. The intervention was based on shamanism-inspired techniques, emphasizing experiential exploration rather than clinical therapy or deep hypnotic induction. Thirty participants were recruited and randomly assigned to control group A and experimental group B.

However, previous studies (for example, Neher 1962) have indicated that shamanic drumming at 7–9 Hz may affect the central nervous system through an “auditory driving” mechanism and induce trance-like states; this study intentionally adopted a symbolically guided rather than a trance-inducing strategy. Specifically, our symbolically guided strategy aimed to gently facilitate participants’ emotional resonance and psychological engagement with shamanic symbolic images by encouraging active cognitive processing and understanding of symbolic meanings under mild, low-intensity sensory stimulation conditions, explicitly avoiding deep trance or dissociative states. This aligns with (Alich 2015) ethical recommendations to avoid techniques that may trigger deep dissociative states in experimental settings. The intervention design followed shamanic-inspired approaches proposed by Rock and Krippner (2007) with strict emphasis on symbolic meaning and psychological controllability. Specifically, the drumming stimulus consisted of a 15 min pre-recorded audio track played at a conversational volume (approximately 50–55 dB) using a repetitive 8-beat monosyllabic rhythm without complex rhythmic layering. No visual overstimulation, sensory deprivation, or breathwork technique was used. The aim was to create an immersive symbolic experience rather than to induce a fully altered state of consciousness (ASC).

The symbolic induction strategy consisted of two main parts: (1) Participants in the experimental group viewed a series of standardized shamanic images (e.g., world tree, animal totems, ancestor masks) for approximately one minute. Each image was accompanied by a brief explanation of its symbolic meaning and cultural significance to help the participants construct a preliminary mental representation of symbolic imagery. (2) The low-volume drumming stimulation (approximately 50–55 decibels) lasted for 15 min. Although the method used in this study was structurally inspired by similar shamanic ritual forms, the symbolic induction strategy has the characteristics of gentle symbolic immersion and psychological controllability, rather than trance-based induction.

To ensure the participants’ psychological safety, the study strictly followed the early stage ethical prevention strategies proposed by Britton et al. (2021), implementing a proactive exclusion strategy before the experiment. This included (1) a self-assessment health questionnaire and (2) a semi-structured interview to assess psychiatric history, emotional stability, traumatic experiences, and current physiological conditions. The exclusion criteria were as follows: (a) any history of psychiatric disorders or bipolar diagnosis; (b) post-traumatic stress disorder (PTSD) or major traumatic events in the past 12 months; (c) uncontrolled chronic illness; and (d) acute psychological distress or physical discomfort on the day of the experiment. All candidates who met any of these criteria were excluded to ensure a low-risk participant sample.

Eligible participants signed an informed consent form before the experiment and were clearly informed of their rights, including the unconditional right to withdraw at any point without bearing any responsibility or consequences. This procedure aligns with Britton et al.’s emphasis on informed autonomy and minimization of implicit pressure, particularly in interventions involving symbolic or internal state modulation.

During the experiment, the researcher monitored the participants’ conditions and implemented a “safety word” mechanism to allow immediate termination in case of discomfort. To further ensure psychological safety, this study adopted (Britton et al. 2021) active monitoring approach, including real-time observation and clearly defined pause/stop mechanisms. Participants retained full autonomy in a symbolic ritual-like environment, especially in instances where ASC could be partially activated (Alich 2015).

After the experiment, all participants were followed up within 24 h, in accordance with the guidelines of Britton et al. (2021), to assess any delayed negative responses and ensure psychological support, if needed. This follow-up process also reflected (Alich 2015) principle of “emotional containment”, even in symbolic ritual simulations, ensuring post-experience integration and ethical responsibility for participants’ well-being. Furthermore, in accordance with Britton’s recommendations, the participants were screened for transient discomfort, somatic disorientation, and emotional instability. To date, no such cases have been reported. Follow-up results indicated that no adverse reactions or dropouts occurred during or after the study.

Given that the intervention in this study was noninvasive and posed minimal risk, involving only passive sensory exposure, symbolic guidance, and self-reported questionnaires, it qualified for exemption from ethical review by our institution’s review board, the Life Science Committee. Nevertheless, all the ethical and safety standards mentioned above were strictly observed. The research team maintained full respect for participant autonomy and ensured strict data confidentiality. All the collected information was used exclusively for academic purposes.

3.2. Participants

The researcher recruited participants through random voluntary sampling. During the recruitment process, no specific restrictions were placed on participants’ gender, educational background, or cultural background. However, to comply with ethical standards for low-risk research involving adults, individuals aged under 18 years were excluded from the study. After the eligibility screening, 30 participants were included in the study. Among them, 17 were female (56.67%) and 13 were male (43.33%). The participants’ ages ranged from 24 to 34 years old. The average age of the female participants was 27.06 years (SD = 1.30), while the average age of the male participants was 27.77 years (SD = 3.47). All participants were independent of the research team, participated voluntarily, and signed written informed consent forms before participation. The sample exhibited heterogeneity in educational and occupational backgrounds, reflecting the general adult population rather than a specific group. Apart from the minimum age requirement, no specific psychological, medical, or cultural exclusion criteria were applied in this study. A same-day health check was conducted by the researcher to ensure that the participants met the safety standards necessary for engaging in experiential practice.

3.3. Materials and Procedure

In this study, the “shamanic symbolic images” used as visual materials were primarily sourced from the digital collections of the Heilongjiang Provincial Museum of Ethnology. These materials reflect the ritual visual heritage of northern ethnic minorities in China, including the Oroqen, Evenki, and Daur people, who preserve distinctive shamanic traditions.

Image selection followed three key criteria: (1) clearly identifiable cultural origin, (2) prototypical symbolic motifs, and (3) visual structures suitable for a standardized presentation. Twelve images were selected and categorized into three symbolic themes.

• Anthropomorphic spirit effigies: For example, the wooden spirit dolls of the Oroqen and the silhouetted “Hanwoke” ancestor figures from the Evenki. These serve as embodied media for spirit communication and represent the “spiritual container” concept in ritual beliefs.
• Cosmic and natural structures, e.g., the “Tree Deity” paper-cut and the “Ganzhuori Spirit Banner”, which visualize tripartite cosmologies (upper–middle–lower worlds), celestial bodies (sun, moon, and stars), and spiritual pathways (dragons, snakes, and soul routes), reflecting the Northern Asian shamanic worldview.
• Embodied symbolic objects: For example, Daur male shaman garments decorated with bells, copper plates, and feathers, functioning as material devices for spirit invocation. These garments embody ritual notions such as “auditory soul attachment” and “embodied spiritual mediation.”

Prior to viewing, the researcher introduced each image with a brief cultural explanation to facilitate symbolic priming. To ensure ethical compliance and cultural respect, no images were modified, cropped, or publicly displayed. All were strictly used as ritual symbolic stimuli, with their meanings and origins described textually.

Building upon these symbolic visual materials, this study adopted a practice-based experimental design conducted under the principle of voluntary participation. All procedures were designed as noninvasive and low-risk activities, focusing on passive sensory exposure and self-reported psychological assessments. The structure and procedures of the practice draw on existing shamanic-like technical methods to simulate shamanic ritual experiences (M. Harner 1990; Rock and Krippner 2007).

Three validated questionnaires were used to collect the data. First, to assess participants’ overall belief orientation before and after the ritual, the Revised Paranormal Belief Scale (RPBS) was administered. The RPBS was originally developed by Tobacyk et al. (1988) and later revised by Lange et al. (2000) to assess belief systems across seven dimensions: traditional religious belief (e.g., “The soul continues to exist after death”), psi (e.g., “Telepathy is possible”), witchcraft (e.g., “There are real cases of witchcraft”), superstition (e.g., “Black cats crossing one’s path bring bad luck”), spiritualism (e.g., “Reincarnation is real”), extraordinary life forms (e.g., “There is life on other planets”), and precognition (e.g., “The future can be predicted by extrasensory means”).

For practical analysis, Lange grouped these items into two composite dimensions: New Age philosophy (11 items; Rasch reliability = 0.90) and Traditional Paranormal Beliefs (5 items; Rasch reliability = 0.74). New Age philosophy refers to a modern, individual-centered spiritual orientation that emphasizes personal transformation, cosmic energy, intuitive knowledge, and transcendence of mundane reality. In contrast, Traditional Paranormal Beliefs reflect culturally transmitted and socially embedded notions of supernatural forces, including beliefs in ancestral spirits, witchcraft, curses, and moral retribution from metaphysical entities.

In this study, these two dimensions are used to examine the impact of symbolic imagery in rituals on different types of belief systems. Specifically, we aimed to explore whether imagery elicited during the ritual more effectively enhanced personal, interpretive belief tendencies or reinforced culturally inherited collective beliefs, thereby shedding light on the psychological pathways through which symbolic imagery impacts supernatural belief. The mean score for both dimensions was approximately 25 (standard deviation = 5), and the scale’s structural validity has been widely established.

Second, to assess changes in participants’ emotional states before and after ritual practice, we employed the Profile of Mood States (POMS) (McNair et al. 1971). This 65-item self-report measure evaluates 6 emotional factors: tension, depression, anger, vigor, fatigue, and confusion. Each item provides a concise description of the mood state to facilitate efficient assessment. Additionally, to measure changes in states of consciousness during the ritual, we employed the Ego Dissolution Inventory (EDI) (Nour et al. 2016). The EDI is an eight-item instrument designed to capture the experience of ego dissolution, which refers to “a temporary loss of the boundary between self and the external world, often accompanied by a sense of unity or merging with the environment or universe” (Nour et al. 2016). This phenomenon is considered a key experiential feature during peak altered states of consciousness (ASC) and has been documented across both pharmacologically and non-pharmacologically induced ASC experiences. Participants rated items such as “I experienced a dissolution of my sense of self” on a scale from 1 (“No, not more than usual”) to 100 (“Yes, I experienced this completely”).

Before the ritual began, the researcher surveyed the 30 participants using the Paranormal Belief Scale (PBS) and Profile of Mood States (POMS). The purpose of this survey was to establish baseline profiles of the participants’ beliefs and emotional states. Subsequently, participants were randomly assigned to two groups of 15 individuals each. In control group (A), participants first read a neutral article that was carefully selected to avoid any references to religion, simplicity, or emotionally charged content. In experimental group (B), participants attended a brief educational session, during which the researcher introduced a set of selected shamanic images, including visual illustrations and video materials. The researcher explained the symbolic and cultural meanings of these images to facilitate symbolic priming before the ritual experience.

After the preparation phase, the participants in both groups engaged in the same ritual experience session. Participants lay down in a quiet and comfortable environment and listened to a recording of shamanic drumming, characterized by a repetitive 8-beat cycle of monosyllabic beats. Simultaneously, all participants were guided by brief imagery prompts to imagine sensations of bodily elevation or floatation. The ritual experience for both groups lasted 15 min. This procedure was consistent with the shamanic-like techniques of shamanic rituals described by Rock and Krippner (2007). During the ritual session, the researcher remained present to observe the participants and to ensure that the session could be immediately terminated if any discomfort arose.

Immediately after the ritual session, the participants completed the EDI questionnaire to assess changes in their state of consciousness. Participants were then administered the RPBS and POMS questionnaires again to evaluate changes in their beliefs and emotional states following the intervention. All procedures were conducted in a low-risk environment involving only noninvasive sensory and cognitive activities, thereby minimizing potential psychological or physical harm.

4. Results

4.1. The Influence of Shamanic Images on Pparticipants’ Beliefs During Rituals

To investigate the role of religious imagery in rituals, we reported the extent to which participants’ beliefs changed before and after the ritual.

Table 1. Descriptive analysis of beliefs before and after rituals.

Items		Group A		Group B
		Mean	SD	Mean	SD
Pre Rituals	New Age Philosophy	24.938	1.072	25.856	1.368
	Traditional Paranormal Beliefs	25.138	1.209	25.122	0.870
Post Rituals	New Age Philosophy	26.136	1.162	26.851	1.016
	Traditional Paranormal Beliefs	26.235	1.162	26.999	0.598

and

Table 2. Independent sample t-tests on change scores (Δ = Post − Pre).

Belief Type	Mean Δ (A)	Mean Δ (B)	t-Test	p-Value	Cohen’s d	95% CI
New Age Philosophy (ΔNAP)	1.198	0.995	0.311	0.758	0.113	[−0.604, 0.829]
Traditional Paranormal Beliefs (ΔTPB)	1.097	1.877	−2.365	0.025	−0.864	[−1.607, −0.106]

present data for two belief dimensions (New Age Philosophy and Traditional Paranormal Beliefs). We first compared the mean changes of two types of belief variables, “New Age Philosophy (NAP)” and “Traditional Paranormal Beliefs (TPB)”, before and after the ritual intervention. The results showed that both types of beliefs increased to varying degrees after the intervention, and all means exceeded the theoretical midpoint of 25, indicating that the participants maintained a high level of belief tendency as a whole. The improvement in the TPB dimension in the experimental group was significantly higher than that in the control group, showing a more significant growth trend. The difference in the improvement in the NAP dimension between the two groups was relatively close, and no significant difference was observed.

To further test the significant differences in changes in beliefs between the groups, we conducted an independent sample t-test based on the difference in scores before and after each dimension (ΔNAP and ΔTPB). The results showed that the intergroup difference in the NAP dimension was not significant (t(28) = 0.311, p = 0.758), Cohen’s d = 0.113, indicating that there was no significant difference between the experimental group and the control group in the effect of rituals on belief in “New Age Philosophy“. In the TPB dimension, the inter-group difference reached a statistically significant level (t(28) = −2.365, p = 0.025), and the effect size Cohen’s d = −0.864, which was a medium to large effect range, indicating that the experimental group had a significantly higher increase in “traditional supernatural beliefs“ than the control group.

In summary, the symbolic images used in shamanic rituals have a significant impact on participants’ belief attitudes, but this impact is mainly concentrated in the TPB dimension, that is, the belief contents closely related to cultural traditions and supernatural symbols. By contrast, there was no significant effect on the NAP dimension, which was more inclined toward pan-spirituality and had a loose structure.

4.2. The Impact of Shamanic Images on Participants’ Perceived Emotions During Rituals

The second aim was to evaluate the role of religious images by comparing the emotional states of participants before and after the ritual, and to observe the differences in emotional changes between the control group (A) and the experimental group (B).

Table 3. Emotional changes in group A and group B before and after the ceremony.

Measure	Group A		Group B
	Before	After	Before	After
Total Mood Disturbance (TMD)	20.07	19.93	22.13	15.27
Tension (TEN)	8.73	8.60	9.27	7.47
Anger (ANG)	6.80	4.60	6.80	4.53
Fatigue (FAT)	4.73	4.40	6.13	5.00
Depression (DEP)	7.60	7.40	8.27	6.33
Esteem-Related Affect (ERA)	6.47	5.47	7.87	7.40
Vigor (VIG)	7.27	7.53	6.67	6.80
Confusion (CON)	5.93	5.60	6.20	6.13

shows the emotional changes in groups A and B before and after the ceremony. The changes in mean and standard deviation after the ceremony show the changing trends of emotional indicators in groups A and B. Among them, the change in total emotional distress (TMD) in experimental group B was more significant. To further explore the changes in emotions before and after the ceremony, the researchers conducted a paired-sample t-test on emotion indicators. Results showed that although group A had relatively small changes, it demonstrated significant improvements in some measures, such as anger (ANG) and emotions related to self-esteem (ERA). Group A’s emotional feelings changed significantly in ERA (t = 3.240, p = 0.006) after the ceremony, while group B’s TEN (t = 2.529, p = 0.024) and ANG (t = 5.264, p < 0.001) did not; the significant changes in the emotional feelings of fatigue (FAT, t = 5.264, p < 0.001) and DEP (t = 2.448, p = 0.028) were also noteworthy. The above results indicate that religious imagery and the ritual experience it evokes not only facilitated the transformation of consciousness but also had a positive intervention effect on negative emotional indicators, with a particularly pronounced effect on emotional alleviation observed in the experimental group.

4.3. The Impact of Shamanic Images on the State of Consciousness of Participants During Rituals

The third goal was to explore whether the impact of religious image on participants’ consciousness was significant. To this end, we conducted an independent-samples t-test.

To examine whether religious imagery had a significant effect on participants’ conscious experiences, this study employed the Ego Dissolution Inventory (EDI) as the primary measurement tool and conducted an independent-samples t-test to compare post-ritual scores between control group A and experimental group B (see

Table 4. Independent sample t-tests on change scores.

Items	Mean	Std. Deviation	t	Sig. (2-Tailed)	Mean Difference	95% CI
Group A	45.13	3.52
Group B	48.98	4.76	−2.519	0.018 *	3.85	[−6.98, −0.72]

Note: * p < 0.05. Group B = experimental group; group A = control group.

). The results revealed that participants in group B (M = 48.98, SD = 4.76) reported significantly higher EDI scores than those in group A (M = 45.13, SD = 3.52), t(28) = −2.519, p = 0.018. The 95% confidence interval [−6.98, −0.72] further supports the presence of a statistically significant mean difference of 3.85 points between the two groups. These findings indicate that imagery-based ritual intervention had a significantly stronger effect on ego dissolution and altered states of consciousness in the experimental group than in the control group. This result provides empirical support for the facilitating role of symbolic religious imagery in modulating conscious experience.

5. Discussion

The results of this study indicate that shamanic symbolic imagery can significantly influence participants’ belief systems, emotional states, and subjective consciousness experiences in quasi-ritual contexts. This finding extends existing research on the mechanisms of ASC and supplements previous theoretical frameworks that mainly emphasized physiological techniques (such as drumming, fasting, and the use of substances) as methods for inducing ASC (Winkelman 2011a). In contrast, this study highlights visual symbolic stimulation as a previously overlooked psychological regulation pathway, revealing the potential role of shamanic imagery in consciousness transformation. Through this series of in-depth explorations, the present study not only provides new empirical support for understanding the mechanisms of consciousness transformation in shamanic traditions, but also signals an important direction for future interdisciplinary research on the interaction between visual symbolism and psychological states.

5.1. The Influence of Shamanic Imagery on Participants’ Beliefs During Rituals

This study found that in quasi-ritual contexts, shamanic symbolic imagery can significantly reinforce participants’ existing belief systems, particularly in the domain of Traditional Paranormal Beliefs. This result expands the research perspective on the psychological effectiveness of religious imagery, indicating that symbolic images not only serve as carriers of cultural meaning but also function as cognitive anchors during experiential processes, concretizing abstract beliefs into embodied sensory experiences. This mechanism echoes the view proposed by (van Mulukom 2021), suggesting that religious imagery and artistic symbols can be regarded as externalized forms of subjective knowledge systems, which, by activating emotional resonance and meaning construction, facilitate the psychological processes of belief deepening and self-transcendence.

Data showed that after the ritual, scores for Traditional Paranormal Beliefs increased significantly, while scores for New Age philosophical beliefs showed only a slight improvement. This difference may be attributed to two factors. Namely, the shamanic imagery used in this study primarily focused on traditional spiritual themes such as ancestor worship, natural spirituality, and cosmic order, with limited reference to individualism and animistic concepts found in New Age philosophy. As Lange et al. (2000) point out, New Age philosophy tends to emphasize personal energy, self-deification, and inner transformation, in contrast to traditional religious systems that emphasize external supernatural agents, collective symbols, and ritual authority. Therefore, the symbolic images employed in this study, such as animal totems, masks, and cosmological patterns, are more closely aligned with traditional belief structures. This divergence also explains the traditional belief that scores showed a marked increase, while New Age philosophy remained relatively unchanged. Further, participants initially exhibited a relatively high level of skepticism toward New Age philosophy, which may have limited the extent of belief change. The results further show that different symbolic contents have a selective faith activation effect in different cultural contexts. Individuals’ original faith tendencies will affect their acceptance of the meaning of the image, thus forming a “faith-experience” feedback mechanism in the process of simulating rituals. This phenomenon is consistent with the findings of Polito et al. (2010), which suggest that individuals’ preexisting belief tendencies can shape the content and depth of their ASC experiences. This also shows that cultural background can still regulate the symbolic arousal effect in simulated situations and strengthen existing cognitive structures.

This study also validated the framework of “visual piety” proposed by Morgan (2005), who pointed out that in religious practices, individuals can internalize abstract concepts into experiential visual cognition by engaging with symbolic images, thereby constructing emotional connections with sacred forces at the sensory level. Shamanic imagery, through the visual perception pathway, deepened participants’ identification with supernatural beliefs on both emotional and cognitive levels. Greenway and Lewis (2003) emphasized that religious imagery not only evokes emotional resonance, but also serves as a cognitive framework that guides individuals in constructing and reshaping the meanings of their beliefs and values. Our study supports this view, indicating that under guidance, participants were not passive recipients of image content but actively engaged in symbolic interpretation, belief adjustment, and re-cognition during the ritual experience. This process reveals the close and dynamic interactions between visual perception, emotional response, and the reconstruction of religious cognition.

5.2. The Influence of Shamanic Imagery on Participants’ Perceived Emotions During Rituals

This study also found that shamanic symbolic imagery can induce significant emotional changes in ritual contexts. Participants in the experimental group exhibited a marked decrease in tension, anger, and fatigue after the ritual, with overall emotional health rating better than that of the control group. This result reinforces the view that shamanic imagery is not merely decorative, but serves as a perceptual medium with emotional stimulation functions. In ritual healing research Achterberg (2002) stated that symbolic imagery can directly influence emotional responses and promote psychological healing. This study validated that hypothesis under controlled simulated conditions, indicating that even outside its original cultural context, shamanic imagery maintains a stable emotional-regulation effect.

The mechanisms underlying participants’ emotional changes can be explained from both psychological and neurocognitive perspectives. On the psychological level, shamanic imagery provided participants with an immersive symbolic narrative framework, enabling them to externalize and reconstruct their internal emotional experiences by reflecting on archetypal themes such as healing spirits and natural imagery. This process is similar to that described by Krippner (2000), in which symbolic stimulation evokes emotional memories and cognitive restructuring, thereby achieving emotional release and psychological integration within altered states of consciousness. Although this study employed a low-intensity, non-pharmacological, the combination of imagery and situational immersion successfully triggered catharsis and integration of latent emotions. This finding supports Wagner-Durand (2009) view that religious imagery transforms emotional induction. Existing neuroscience research has shown that emotional visual stimuli can not only activate the limbic system (such as the amygdala) and medial prefrontal cortex, but also regulate emotional processing and perceptual experiences by enhancing activity in the visual cortex (Markovic et al. 2014). In this study, the strong symbolism of shamanic imagery may have acted through this mechanism, activating participants’ emotional memory networks and facilitating the expression and reorganization of emotions. Especially in ritual contexts rich in symbolic imagery, the synergistic interaction between visual perception and emotional processing pathways further accelerated the positive transformation of emotional states. These images may have resonated with the participants’ deepest emotions and unconscious processes, triggering emotional changes (Winkelman 2011b).

In addition, shamanic imagery often carries multilayered symbolic meanings which can trigger participants’ exploration of their inner spiritual worlds, thereby inducing emotional and psychological changes. Shamanic imagery is typically associated with elements such as nature, spirituality, and mystery, and may promote positive transformation of emotional states by inspiring awe and a desire for exploration (Daldoss Pirri 2019). This variability highlights the importance of considering individual beliefs and prior experiences when assessing the emotional impacts of religious imagery. Moreover, the survey results indicated that the direction and magnitude of emotional responses were inconsistent across all individuals. However, after the ritual, participants in the experimental group generally exhibited changes in emotional dimensions, with certain negative emotions showing improvement. This result suggests that shamanic imagery can serve as an effective tool for emotional regulation, further supporting Achterberg’s proposition that imagery within rituals can have a direct therapeutic effect on participants. It also reaffirms the therapeutic attributes of shamanic rituals and demonstrates their practical value (Achterberg 2002).

Overall, the results of this study provide experimental support for the potential role of symbolic religious imagery in emotional regulation. This raises intriguing practical possibilities, suggesting that ritualized imagery can serve as an intervention for emotional disorders. By leveraging the synergistic effects of imagery and ritual practices, it may be possible to develop new therapeutic techniques for coping with stress, anxiety, or grief. Utilizing the synergy between imagery and ritual practice could thus become a valuable intervention strategy for addressing negative emotions and enhancing overall emotional well-being.

5.3. The Influence of Shamanic Imagery on Participants’ States of Consciousness During Rituals

One important contribution of this study is the verification that symbolic visual stimulation can effectively induce altered states of consciousness, even under non-pharmacological conditions, including features such as ego dissolution. Participants in the experimental group reported significantly higher levels of ego dissolution of consciousness after the ritual than those in the control group. This result suggests that within the framework of guided ritual narratives, shamanic imagery can influence participants’ experiences of self-expansion and holistic fusion, which are key components of mystical experiences.

The results of this study echo the theories proposed by Noll et al. (1985) and Bartossek et al. (2021), which suggest that religious imagery in rituals can stimulate deep emotional and spiritual experiences through symbolic pathways, thereby triggering transformations in states of consciousness. Notably, a large body of existing research on the mechanisms of psychedelic substances has confirmed that ego dissolution is accompanied by dynamic changes in specific brain networks, such as decoupling of the default mode network. Our findings indicate that, even in non-pharmacological contexts, complex and culturally meaningful symbolic imagery can induce qualitatively similar, albeit milder, alterations in consciousness. For example, Bartossek et al. (2021) found that mere exposure to rhythmic flickering light with eyes closed can induce geometric hallucinations and distortions in time perception, resembling certain features of psychedelic experiences. The present study extends this phenomenon to culturally rich symbolic imagery, demonstrating that visual stimulation with abundant symbolic content can, through more refined cognitive and emotional processing pathways, facilitate the loosening of cognitive frameworks and the transformation of consciousness states.

In addition, the high level of symbolism carried by shamanic imagery itself is a key mechanism in triggering changes in consciousness. In shamanic traditions, images often serve as visual metaphors for spiritual concepts, divine entities, and cosmic principles (Mayer 2008). These guide participants to frame their personal experiences into transcendent narratives, thereby eliciting profound emotional resonance and cognitive expansion. The results of this study are also consistent with Morgan (2005) theory of the “Sacred Gaze,” which suggests that religious imagery is not merely a visual representation but acts as a mediator of cognition and perception, leading viewers to cross the boundaries of ordinary consciousness and experience the presence of the sacred realm. Shamanic imagery, by activating deep emotional connections and symbolic structures of the collective unconscious—such as archetypal images of snakes, trees, and animal totems—builds a perceptual “portal” into the spirit world and induces transcendent experiences at the level of consciousness. This finding further validates the intrinsic connection between religious imagery and transformative states of consciousness. Symbolic visual stimulation not only evoked participants’ reflections on religious beliefs, values, and worldviews, but also facilitated changes in consciousness by triggering psychological processes such as perceptual reconstruction and ego-boundary dissolution. This mechanism also resonates with (Winkelman 2011b) theory that archetypal symbols in shamanic rituals promote transformation of consciousness and healing experiences.

Overall, this study provides preliminary empirical evidence for the role of symbolic imagery in the induction of ASC. Future research could further integrate neuroimaging techniques (such as fMRI) or physiological indicators (such as heart rate variability) to validate the process of imagery-induced consciousness transformation and to explore the similarities and differences between various cultural symbolic systems in ASC experiences.

5.4. Further Limitations and Future Directions

Although we obtained sufficient data through field investigations to support the claims of our study, we acknowledge certain limitations. First, despite random recruitment, the diversity of our sample may be somewhat limited. Participants may have been influenced by similar geographic, cultural, or social backgrounds, which could affect a comprehensive understanding of variations in survey results. Second, although shamanic-like techniques allowed for the induction of ASC in a controlled setting, their use within an experimental framework may have limited the ecological validity of the study. Participants were aware that they were taking part in a research study, which could have reduced the authenticity of their experiences due to laboratory effects. Therefore, in our study, participants’ levels of ASC and emotional arousal may have been lower than those achieved in real-world ritual contexts. Future research could address this issue by examining the authenticity of the experience. In addition, the religious imagery used in our experimental group was primarily drawn from an investigation of shamanic imagery in northern China, which introduced cultural limitations to the stimuli. However, shamanic traditions represent a globally distributed yet culturally diverse set of ritual practices. Therefore, regional and cultural factors may have influenced our findings. Future studies could expand the scope of imagery research to include a broader range of regions and cultures. Such an expansion could enhance the generalizability and reliability of research findings.

6. Conclusions

Shamanic imagery plays multiple roles within rituals. First, by activating its sacred and symbolic meanings, shamanic imagery significantly enhances participants’ sense of immersion and religious resonance during rituals, making it easier for individuals to enter ASC. Second, symbolic imagery functions not only as a stimulus for visual perception, but also as a trigger for emotional and cognitive processing. This promotes positive emotional transformation among participants by reducing tension, anger, and fatigue, thereby creating a favorable emotional foundation for further shifts in consciousness. In addition, the multilayered symbolic structures carried by shamanic imagery—such as representations of nature, spirituality, and cosmic visions—effectively induce the loosening of self-boundaries and experiences of spiritual transcendence, enabling the transformation of individual consciousness from ordinary awareness to higher-order spiritual experiences. Additionally, through the pathways of belief deepening, emotional regulation, and consciousness alteration within religious rituals, this study verified the potential of religious imagery as a ritual-based psychological intervention tool, enriching the theoretical understanding of religious symbolic systems in the transformation of consciousness. This finding not only deepens our understanding of the functions of shamanic imagery, but also provides new empirical support for the study of the psychological effects of symbolic visual stimulation in cross-cultural religious practices. Future exploration combining multicultural samples and neurophysiological indicators may expand our understanding of the influences of religious imagery upon consciousness, emotion, and belief construction.