In 1960-61 he experimented with the Amazonian plant medicine ayahuasca  , which he wrote about in the articles "The Sound of Rushing Water" (1968)Harner, Michael J. (1968) "The Sound of Rushing Water." Natural History 77(6). and "The Role of Hallucinogenic Plants in European Witchcraft" (1973).Harner, Michael J., ed. and contributor (1973) Hallucinogens and Shamanism. New York and London: Oxford University Press.  In 1966, having taught at UC-Berkeley and served as associate director of the Lowie Museum of Anthropology, Harner became a visiting professor at Yale and Columbia University . In 1969, he did fieldwork among a neighboring Jivaroan-speaking tribe, the Achuara, and the following year joined the graduate faculty of The New School for Social Research in New York City. He co-chaired the Anthropology Section of the New York Academy of Sciences.Haviland, William A., Harald E. L. Prins, Bunny McBride and Dana Walrath (2013). Anthropologists of Note: Michael J. Harner. Cultural Anthropology: The Human Challenge (14th ed., p. 307). Belmont: Wadsworth. . In  1987 Harner left academia to devote himself full-time to his new project, The Foundation for Shamanic Studies. Walsh and Grob note in their book, Higher Wisdom: Eminent Elders Explore the Continuing Impact of Psychedelics, "Michael Harner is widely acknowledged as the world's foremost authority on shamanism and has had an enormous influence on both the academic and lay worlds.... What Yogananda did for Hinduism and D. T. Suzuki did for Zen, Michael Harner has done for shamanism, namely bring the tradition and its richness to Western awareness."Walsh, Roger, and Charles S. Grob, eds. (2005) Higher Wisdom: Eminent Elders Explore the Continuing Impact of Psychedelics, pp. 159, 160. State University of New York Press. Albany.
In 1960-61 he experimented with the Amazonian plant medicine ayahuasca with the Conibo people of the Peruvian Amazon , which he wrote about in the articles "The Sound of Rushing Water" (1968)Harner, Michael J. (1968) "The Sound of Rushing Water." Natural History 77(6). and "The Role of Hallucinogenic Plants in European Witchcraft" (1973).Harner, Michael J., ed. and contributor (1973) Hallucinogens and Shamanism. New York and London: Oxford University Press. Harner returned to the Jívaro in 1964, 1969, and 1973 where he learned the use of the ethenoegen maikua (Datura brugmansia). In 1966, having taught at UC-Berkeley and served as associate director of the Lowie Museum of Anthropology, Harner became a visiting professor at Yale and Columbia University and in 1970 joined the graduate faculty of The New School for Social Research in New York City. He co-chaired the Anthropology Section of the New York Academy of Sciences.Haviland, William A., Harald E. L. Prins, Bunny McBride and Dana Walrath (2013). Anthropologists of Note: Michael J. Harner. Cultural Anthropology: The Human Challenge (14th ed., p. 307). Belmont: Wadsworth. . In 1983, Harner founded the Center for Shamanic Studies, which is today known as the Foundation for Shamanic Studies. In 1987 Harner left academia to devote himself full-time to the Foundation for Shamanic Studies. Walsh and Grob note in their book, Higher Wisdom: Eminent Elders Explore the Continuing Impact of Psychedelics, "Michael Harner is widely acknowledged as the world's foremost authority on shamanism and has had an enormous influence on both the academic and lay worlds.... What Yogananda did for Hinduism and D. T. Suzuki did for Zen, Michael Harner has done for shamanism, namely bring the tradition and its richness to Western awareness."Walsh, Roger, and Charles S. Grob, eds. (2005) Higher Wisdom: Eminent Elders Explore the Continuing Impact of Psychedelics, pp. 159, 160. State University of New York Press. Albany.
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with the Conibo people of the Peruvian Amazon
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Harner returned to the Jívaro in 1964, 1969, and 1973 where he learned the use of the ethenoegen maikua (Datura brugmansia).
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. In 1969, he did fieldwork among a neighboring Jivaroan-speaking tribe, the Achuara, and the following year
and in 1970
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1983, Harner founded the Center for Shamanic Studies, which is today known as the Foundation for Shamanic Studies. In
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his new project, The
the