In a society marked by the erasure of collective reference points, where everyone becomes a producer of his own identity, of his relationship to the world, the use and understanding of such a ritual is reinterpreted in a above all personalized way. They then aim to respond to therapeutic needs and questions about the meaning and value of life, sometimes left unanswered: [...] I was able to say I know why I am here, I would like to know more about my essence and I would like to know what I should bring in this life to others [...].I could say I know why I am there, I would like to know more about my essence and I would like to know what I must bring to others in this life […]. In their desire to give meaning to life by recovering the meaning of the sacred and sometimes resolving an existential crisis, practitioners develop a holistic and energy vision of the world and human nature. The concept of energy, in nature, is the cosmos, objects, objects, places, is the fundamental principle and its relational dimension. The universe is apprehended as a living and spiritual whole where every human being is part of unity, while being an independent being. In this regard, the disease is interpreted as a sign of a breakdown of harmony, loss of energies or external influences. Through contact with the forces of nature and universe, shamanic work enables practitioners to regain form, energy and harmony and thus contributes to their personal development and spiritual growth. On the model of the Human Potential Movement and transersonal psychology, consciousness is perceived as a vehicle that allows access to and communicate with spiritual levels of reality. Whether they are called "the world of spirits" (Harner, 1980), "transversal forces" (Noll, 1991: 72) or "collective unconscious" (Jung, 1973), no matter for participants, since it is primarily about the benefit of wisdom, of this universal consciousness through the use of techniques of enlargement of personal conscience. The use of shamanic plants like peyotl then becomes in its "westernized" form, a non-dogmatic spiritual path that allows the reunification of body and mind, therapeutic and spiritual, alongside biomedicine and religious instituted and socially legitimate. In the end and in the light of this traditional oil medicine ceremony in Switzerland, the social phenomenon of neo-shamanism appears to be a double problem. On the one hand, it is a simplifying phenomenon of the so-called “traditional” shamanic systems, due to the dynamics of Western world. This process leads to reducing and extended representations of shamanism to be accessible to everyone. On the other hand, and somewhat paradoxical, this same phenomenon can be analysed and apprehended as a genuine reservoir of symbolic and practical resources for people seeking meaning, some of which may be suffering, a state that cannot be but lived to become a source of knowledge. Ambivalences and contradictions are therefore registered in the nature of the neo-chamanism and cannot be eliminated from it.