I continue to receive questions about Aama’s healings. Here are some of my humble explanations with a disclaimer directing you to further research for more complete information.
Aama is a Buddhist. In Nepal Hinduism and Buddhism coexist. Often Buddhists and Hindus are seen worshipping side by side at the same shrine, each calling the deity to whom the shrine is dedicated, by a different name. Hinduism considers other religions part of Hinduism (it seems to me that they are saying, of course all religion is in the name of the same God). Hinduism recognizes many deities as representations of different aspects of God.
People have asked about deities Aama referred to. Some she referred to by their Hindu names.
Aama referred to the Hindu trinity of Brahma, Vishnu and Shiva. They are respectively the creator, preserver and destroyer of the universe. These quick descriptions only hint at their many aspects. Shiva, for example, can be not only a destroyer but also a transformer and can be called upon in a situation where transformation is the goal.
Aama also spoke of Kal Bairab – the destroyer and Swet Brairab, the protector.
She frequently mentioned the use of sang, which is incense, as part of a prayer ritual.
Other than specific rituals such as the Man Chinni Exorcism rite, I don’t believe I have seen Aama do the same healing ritual twice. As with most shamanic work, the job of the shaman is to become the hollow bone. S/he is thus free of any preconceived idea of what work is needed and can receive information, filter it as little as possible, and deliver it to the patient. As Aama demonstrated, this work can include divination (readings), spiritual healing (either through the direct physical effort of the shaman or through spirit helpers who may sometimes merge with the shaman), energy work, suggestions for self-healing and spiritual growth practices, and/or a blessing/prayer ritual.