Thematische Bibliographien / Healing of soul / Zeitschriftenartikel
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Zeitschriftenartikel zum Thema „Healing of soul“

Autor: Grafiati
Veröffentlicht am 28. Juni 2021
Zuletzt aktualisiert am 13. Februar 2022

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1

Borunda, Rose. „Healing the Soul Wounds“. International Journal of Community Diversity 12, Nr. 4 (2013): 25–36. http://dx.doi.org/10.18848/2327-0004/cgp/v12i04/39930.

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2

Flax, Herman J. „Healing Body and Soul“. Journal of Religion in Disability & Rehabilitation 2, Nr. 2 (19.07.1995): 5–11. http://dx.doi.org/10.1300/j445v02n02_02.

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3

Becvar, Dorothy S. „Soul Healing and the Family“. Journal of Family Social Work 2, Nr. 4 (24.02.1998): 1–11. http://dx.doi.org/10.1300/j039v02n04_01.

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4

Puls, Brigitte. „Healing the Nightmare, Freeing the Soul“. Ata: Journal of Psychotherapy Aotearoa New Zealand 21, Nr. 1 (31.12.2017): 85–87. http://dx.doi.org/10.9791/ajpanz.2017.08.

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5

Ziegler, J. „The Renaissance Hospital: Healing the Body and Healing the Soul“. English Historical Review CXXIII, Nr. 503 (01.08.2008): 1016–19. http://dx.doi.org/10.1093/ehr/cen244.

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6

Sawday, J. „The Renaissance Hospital: Healing the Body and Healing the Soul“. Journal of the History of Medicine and Allied Sciences 63, Nr. 1 (05.08.2007): 121–23. http://dx.doi.org/10.1093/jhmas/jrm036.

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7

Polito, Roberto. „COMPETENCE CONFLICTS BETWEEN PHILOSOPHY AND MEDICINE: CAELIUS AURELIANUS AND THE STOICS ON MENTAL DISEASES“. Classical Quarterly 66, Nr. 1 (04.04.2016): 358–69. http://dx.doi.org/10.1017/s0009838816000148.

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It is an established Hellenistic topos that philosophy is the ‘medicine’ of the soul, in charge of ‘healing’ the soul in the same way as medicine is in charge of healing the body. The ‘diseases’ of the soul deemed to be in need of healing are its passions, that is, its fears and desires, and the moral ‘health’ that philosophers pledge to grant their followers is freedom from passions and hence peace of mind.
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8

Fahrurrozi, Fahrurrozi. „MODEL PSIKOTERAPI DI KALANGAN MUSLIM BANTEN“. ALQALAM 32, Nr. 2 (31.12.2015): 361. http://dx.doi.org/10.32678/alqalam.v32i2.1394.

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In the field of mental health nowadays, rhe public find several alternatives to heal the psychiatric disorders. Some decades earlier however, efforts to heal their soul were perhaps more focused on models of healing typical of the region. Now public can find alternative healings that come from different regions and even countries. This phenomenon happens in Serang city, the capital of Banten province. Serang society have been encountered by various soul healing techniques (psychotherapy) based on culture, religion, and science. The healing techniques could be the continuation of the typical model developed by 1he older generation and it also could be an alien healing model that fit into society. Using descriptive-qualitative approach, the researc her argues that there are three models of psychotherapy among Muslims in Serang city, namely: ruqyah therapy, magic healing (hikmah), and rehabilitation model. In the three models of psychotherapy, I discovered similarities and differences in rhe process of rh e therapy. In ruqyah models, rhe opproach is based on the major religious texts., the Koran and the Hadith. The magic healing model is a combination of religious lexrs and loca l influence. The last is the rehabilitation model which is based on the medical­ psychological approach.
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Fahrurrozi, Fahrurrozi. „MODEL PSIKOTERAPI DI KALANGAN MUSLIM BANTEN“. ALQALAM 36, Nr. 01 (30.06.2019): 21. http://dx.doi.org/10.32678/alqalam.v36i01.2039.

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In the field of mental health nowadays, the public find several alternatives to heal the psychiatric disorders. Some decades earlier however, efforts to heal their soul were perhaps more focused on models of healing typical of the region. Now public can find alternative healings that come from different regions and even countries. This phenomenon happens in Serang city, the capital of Ban/en province. Serang society have been encountered by various soul healing techniques (psychotherapy) based on culture, religion, and science. The healing techniques could be the continuation of the typical model developed by the older generation and it also could be an alien healing model that fit into society. Using descriptive-qualitative approach, the researcher argues that there are three models of psychotherapy among Muslims in Serang city, namely: ruqyah therapy magic healing (hikmah), and rehabilitation model. In the three models of psychotherapy, I discove red similarities and differences in th e process of rhe therapy. In ruqyah models, the appro ach is based on th e major religious texts. the Koran and the Had ith. The magic healing model is a combination of religious texts and local influence. The last in the rehabilitation model, rhich fs based on the medical­ psychological approach.
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10

Womack, Ytasha L. „Soul Rotations: Healing Music with Shannon Harris“. Portable Gray 2, Nr. 1 (März 2019): 111–20. http://dx.doi.org/10.1086/704020.

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11

Hawkes, P. W. „A place of healing for the soul“. Ultramicroscopy 110, Nr. 9 (August 2010): 1101–13. http://dx.doi.org/10.1016/j.ultramic.2010.03.006.

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12

Haque, Amber. „Healing of the Soul: Shamanism and Psyche“. Psychology, Health & Medicine 14, Nr. 1 (11.12.2008): 127–28. http://dx.doi.org/10.1080/13548500802199761.

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13

Bentley, Annabel. „Sensory Gardens – Healing Mind, Body, and Soul“. Journal of Horticultural Science and Biotechnology 82, Nr. 3 (Januar 2007): 345. http://dx.doi.org/10.1080/14620316.2007.11512239.

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14

BERLINER, PATRICIA M. „Soul Healing: A Model of Feminist Therapy“. Counseling and Values 37, Nr. 1 (Oktober 1992): 2–14. http://dx.doi.org/10.1002/j.2161-007x.1992.tb00375.x.

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15

Lieberman, Zelig H. „Healing Heart to Soul: One Doctor's Journey of Health, Healing, and Life“. Baylor University Medical Center Proceedings 23, Nr. 3 (Juli 2010): 316. http://dx.doi.org/10.1080/08998280.2010.11928642.

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16

Marlo, Helen. „Between the Worlds—Healing Trauma, Body, and Soul“. Jung Journal 7, Nr. 3 (August 2013): 117–41. http://dx.doi.org/10.1080/19342039.2013.813280.

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17

Glouberman, Dina. „Soul Esteem, Radical Healing and the Creative Imagination“. Self & Society 36, Nr. 4 (Januar 2009): 6–9. http://dx.doi.org/10.1080/03060497.2009.11084082.

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18

Guinan, Patrick, und Thomas Planek. „The Renaissance Hospital: Healing the Body and Healing the Soul by John Henderson“. National Catholic Bioethics Quarterly 8, Nr. 3 (2008): 584–86. http://dx.doi.org/10.5840/ncbq20088345.

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19

Yoshikawa, Naoe Kukita. „The Virgin in the Hortus conclusus: Healing the Body and Healing the Soul“. Medieval Feminist Forum 50, Nr. 1 (25.07.2014): 11–32. http://dx.doi.org/10.17077/1536-8742.1977.

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20

NEHER, GABRIELE. „THE RENAISSANCE HOSPITAL. HEALING THE BODY AND HEALING THE SOUL BY JOHN HENDERSON“. Art Book 14, Nr. 3 (August 2007): 31–32. http://dx.doi.org/10.1111/j.1467-8357.2007.00830.x.

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21

Flax, Herman. „Healing body and soul: A physician's perspective on the healing power of spiritual care“. Journal of Religion, Disability & Health 2, Nr. 2 (1995): 5–11. http://dx.doi.org/10.1080/15228969509511303.

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22

박종환. „Healing of the Body, Healing of the Soul: Applicability of Medical Anthropology to the Study of Religious Healing“. Korea Presbyterian Journal of Theology 49, Nr. 3 (September 2017): 239–65. http://dx.doi.org/10.15757/kpjt.2017.49.3.010.

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23

Cooper-White, Pamela. „Book Review: Trauma and Evil: Healing the Wounded Soul“. Journal of Pastoral Care 55, Nr. 4 (Dezember 2001): 455–56. http://dx.doi.org/10.1177/002234090105500419.

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24

Gelipter, David. „Body & Soul: Narratives of Healing from Ars Medica“. Medical Humanities 38, Nr. 2 (01.11.2012): 123–24. http://dx.doi.org/10.1136/medhum-2012-010298.

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25

Ratcliff, Brenda. „Book Review: Mending the Soul: Understanding and Healing Abuse“. Christian Education Journal: Research on Educational Ministry 5, Nr. 2 (November 2008): 463–66. http://dx.doi.org/10.1177/073989130800500220.

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26

Makewell, Ai-Ling. „Posology, Human Energy System, and Soul Healing – Part 1“. Homoeopathic Links 23, Nr. 02 (Juni 2010): 118–25. http://dx.doi.org/10.1055/s-0030-1249899.

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27

Fortuna, Jennifer K. „Healing the Mind and Soul with Art and Music“. Open Journal of Occupational Therapy 8, Nr. 4 (15.10.2020): 1–6. http://dx.doi.org/10.15453/2168-6408.1797.

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28

Snyder, Beverly A. „Expressive Art Therapy Techniques: Healing the Soul Through Creativity“. Journal of Humanistic Education and Development 36, Nr. 2 (Dezember 1997): 74–82. http://dx.doi.org/10.1002/j.2164-4683.1997.tb00375.x.

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29

Makewell, Ai-Ling. „Posology, Human Energy System, and Soul Healing – Part 2“. Homoeopathic Links 23, Nr. 03 (September 2010): 180–84. http://dx.doi.org/10.1055/s-0030-1250201.

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30

Regnard, C. „Mortally Wounded: Stories of Soul Pain, Death and Healing“. BMJ 313, Nr. 7063 (19.10.1996): 1023. http://dx.doi.org/10.1136/bmj.313.7063.1023.

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31

Powell, Andrew. „Soul Consciousness and Human Suffering: Psychotherapeutic Approaches to Healing“. Journal of Alternative and Complementary Medicine 4, Nr. 1 (April 1998): 101–8. http://dx.doi.org/10.1089/acm.1998.4.1-101.

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32

Thistlethwaite, Jill. „The healing tradition. Reviving the soul of Western medicine“. Journal of Interprofessional Care 20, Nr. 3 (Januar 2006): 327–28. http://dx.doi.org/10.1080/13561820600594050.

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33

Seaward, Brian Luke, und Christine Lissard. „A Spiritual Well-Being Model for the Healing Arts“. Journal of Holistic Nursing 38, Nr. 1 (26.02.2020): 102–6. http://dx.doi.org/10.1177/0898010120907528.

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This article presents a theoretical model based on a synthesis of psychological (the word psyche means soul) theories regarding components of the human spirit, human spirituality, and the development of spiritual well-being, with a focus on the relationship between stress and human spirituality. These components include an insightful relationship with both oneself and others, a strong personal value system, and a meaningful purpose in one’s life. Additional aspects include a model for spiritual growth (seasons of the soul) and various aspects of one’s life experience that hinder or promote greater spiritual growth. Based on this model, holistic nurses may integrate these concepts into their world view of holistic healing and include the health of the human spirit as a greater part of the holistic wellness paradigm.
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34

Collins, Mick. „Healing and the soul: finding the future in the past“. Spirituality and Health International 8, Nr. 1 (2007): 31–38. http://dx.doi.org/10.1002/shi.251.

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35

Berliner, Patricia M., und J. Bardarah McCandless. „McCandless's Response to “Soul Healing: A Model of Feminist Therapy”“. Counseling and Values 37, Nr. 2 (Januar 1993): 83–88. http://dx.doi.org/10.1002/j.2161-007x.1993.tb00799.x.

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36

Duran, Eduardo, Judith Firehammer und John Gonzalez. „Liberation Psychology as the Path Toward Healing Cultural Soul Wounds“. Journal of Counseling & Development 86, Nr. 3 (Juli 2008): 288–95. http://dx.doi.org/10.1002/j.1556-6678.2008.tb00511.x.

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37

Temchenko, A. „“Bodily soul” in healing and magical practices of the Slavs“. Cherkasy University Bulletin: Historical Sciences, Nr. 1 (2019): 83–90. http://dx.doi.org/10.31651/2076-5908-2019-1-83-90.

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38

Hung, Lichien. „Ritual Healing in Taiwan: The Rite for Concealing the Soul“. Journal of Daoist Studies 12, Nr. 1 (2019): 123–40. http://dx.doi.org/10.1353/dao.2019.0005.

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39

Tacey, David. „Spirituality and Healing“. Ata: Journal of Psychotherapy Aotearoa New Zealand 20, Nr. 1 (31.10.2016): 19–33. http://dx.doi.org/10.9791/ajpanz.2016.03.

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Defining spirituality as the art of making compassionate connection, this article makes connections between spirit, the sacred, wholeness, and the soul. The article offers some reflections on the timeliness of what the author sees as the new direction of spirituality toward wholeness and the decline of religion in Western societies. The article discusses the “psychological turn” in spirituality, and psycho-spiritual healing using the example of anxiety; and makes some points about spirituality and the healing professions, healing professionals, and our practice. Waitara Whakahauhia ake nei te atuatanga he huarahi herenga aroha, ko tā tēnei tuhinga he whaiherenga mai i te wairua, te tapu me te ngākau. He hokinga whakaaro ēnei kōrero ki te wā tika, e ai rā ki tā te kaituhi, ki te ara hou o te atuatanga ki tōna āhua katoa me te hekenga haere iho o ngā hāhi i ngā hāpori Hauāuru. Ka matapakihia te whakaarotanga kē-ā-hinengaro e pā ana ki te atuatanga, me te haumahu-ā-hinengaro ā-wairua whakamahia ake nei te anipā hai tauira; ka whakaarahia ake ētahi āhua pā atu ki te atuatanga me te rōpū haumahu, ngā kaihaumahu me ā tātou whakawaia.
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40

MARMURA, MICHAEL E. „SOME QUESTIONS REGARDING AVICENNA'S THEORY OF THE TEMPORAL ORIGINATION OF THE HUMAN RATIONAL SOUL“. Arabic Sciences and Philosophy 18, Nr. 1 (März 2008): 121–38. http://dx.doi.org/10.1017/s0957423908000507.

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In Avicenna's expositions of his theory of the temporal origination of the human rational soul, its ḥudūth, one meets difficulties in understanding of what he actually means. Some of the expressions used are left unexplained and one has to extract their meaning from discussions given in a different context. There are also ambiguities in his use of such terms as al-‘aql al-kulliyy (the universal intellect) and al-nafs al-kulliyya (the universal soul). Although in one place he makes it clear that these expressions refer to concepts that exist only in the mind, distinguishing them from ‘aql al-kull (the intellect of ‘the whole [universal]') and nafs al-kull (the soul of ‘the whole [universel]'), the distinction is not uniformly observed. In a number of his works the term ‘‘universal'' is used to refer to both the celestial intellect and the celestial soul. There is also an ambiguity in his statements about the role the celestial soul plays in the emanation of the human rational soul. In some discussions he seems to hold that the rational human soul emanates from both the celestial intellect and the celestial soul. The Metaphysics of al-Shifā' (The Healing) suggests a resolution of this ambiguity. At the same time, there are statements in this work that are left unexplained and one has to look for their explanation in other books of The Healing. Thus questions do arise regarding the details of Avicenna's theory of the temporal origination of the human rational soul. His general exposition of his theory, however, remains comprehensible, its pivotal position within his entire philosophical system clear.
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41

Craigie, Frederic. „Heart and soul: providing spiritual care in family medicine“. European Journal for Person Centered Healthcare 2, Nr. 2 (22.04.2014): 226. http://dx.doi.org/10.5750/ejpch.v2i2.720.

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The framework of “spirituality” and spiritual care offers a practical way of embodying many of the values of person-centered medicine. Spiritual care involves a personal arena that focuses on the groundedness, healing intention and presence of clinicians, a clinical arena that focuses on helping patients to cultivate connections with that which is “vital and sacred” in their lives and an organizational arena that focuses on mission, community and leadership qualities of organizational culture and “soul.” The complementary processes of transcendence (letting go of uncontrollable life experiences) and purpose (living in faithfulness to personal values) together create a context for people’s wellness, growth and healing. Healthcare clinicians can introduce some of these ideas and begin some of these conversations with patients, working in collaboration with specialist spiritual and behavioral health caregivers to carry forward this work in greater depth.
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42

Mullady, Brian Thomas. „Doctors Don't Treat Cadavers“. Linacre Quarterly 87, Nr. 3 (23.04.2020): 355–56. http://dx.doi.org/10.1177/0024363920918704.

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The modern problem caused by the Enlightenment of reducing human beings to cadavers seriously affects the image medical professionals have of their art. The world of the spirit and therefore the place of the spiritual soul should be taken into consideration even in problems of physical healings because the human being is a combination of body and spirit. The teachings of faith can contribute to this. Because of the unique attitude of Christianity to the problem of physical and spiritual healing, Christ is a special model and teacher in this.
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43

Bae, Junghun. „Almsgiving and the Therapy of the Soul in John Chrysostom’s Homilies on Matthew“. Augustinianum 58, Nr. 1 (2018): 103–24. http://dx.doi.org/10.5840/agstm20185815.

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In recent years much scholarly work has explored the topic of John Chrysostom as an ancient “psychagogue”. In these recent studies, however, relatively little attention has been devoted to Chrysostom’s approach to almsgiving in relation to the cure of the soul. This article looks closely at Chrysostom’s view of almsgiving and soul therapy within the context of ancient philosophical therapy. Analyzing Chrysostom’s Homilies on Matthew, it demonstrates that for Chrysostom almsgiving is a crucial remedy for healing the sick soul.
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44

Zahorka, Herwig. „Animism is Applied Ethnobotany: A Shamanic Healing Ritual with the Dayak Benuaq Ohookng / East Kalimantan“. Journal of Tropical Ethnobiology 3, Nr. 1 (30.01.2020): 57–68. http://dx.doi.org/10.46359/jte.v3i1.8.

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The Dayak Benuaq Ohookng people believe in many and diverse territorial ghosts/spirits (wook) who exist in the environment, some of which have the power to remove the soul (juus) of a human body part or organ and, at the same time, implant disease. Consequently, this body part or organ gets sick. The mission of the shamans (pembeliatn), as mediums to the spiritual world, is to identify the ghost/spirit responsible during nocturnal rituals and to submit all of the diverse ritual offerings possible, including making an exchange of a “soul” (kelakar) made from ironwood (Eusideroxylon zwageri). To get rid of the disease, the patient smears some of his/her own saliva onto a carved statue (sepatukng silih), depicting the ghost/spirit concerned, after the shaman activated it. Later, this statue is taken to the forest. The shaman can also extract the disease from the sick body part by help of a thinly spliced banana leaf (telolo). The disease can also be attached to the statue or put into the blood of sacrificial animals. In order to finally find and identify the lost soul of the patient’s sick body part, the shaman performs a vigorous dance and then falls into a trance, during which he receives a message about where to catch the soul. To discover the soul and capture it, he uses a bamboo stick filled with boiled rice (tolakng tintikng). The captured soul is then massaged into the sick body part of the patient. To perform this ritual, a great number of traditional and institutionalized plants are essential. They are arranged around the altar (balai sianca jadi) and used for ritual objects. White rice and rice colored with black, red, yellow and green dyes plays an important role in attracting and satisfying the ghosts.
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Nikolaev, V. V. „Chronicle and mix“. Neurology Bulletin VI, Nr. 3 (30.10.2020): 246–52. http://dx.doi.org/10.17816/nb48717.

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In February month s. Mr. G.A.Klyachkin opened a hydrotherapy clinic in Kazan. There is an office for treatment with electricity and massage at the Healing Center. The hospital is supplied with all the aids necessary for hydrotherapy and treatment with electricity and massage, according to modern science guidelines. The massage is supervised by a special doctor and a midwife-masseuse. Patients in the hospital use common baths (ordinary, mineral, electric, steam), wipes, wrapped in simple, local baths. In the soul department there is a common soul (Charcot soul, circular, etc.) and various local souls. The free, in need of treatment with water, electricity and massage, are used on an outpatient basis. In addition, according to the statute of the hospital, patients can also be admitted for inpatient treatment. For this, the number of beds for the first time is limited to two, while the number of them is supposed to be increased in the present.
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Henderson, John. „Healing the body and saving the soul: hospitals in Renaissance Florence1“. Renaissance Studies 15, Nr. 2 (Juni 2001): 188–216. http://dx.doi.org/10.1111/j.1477-4658.2001.tb00116.x.

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47

Coyle, Nessa. „Book Review: Mortally Wounded: Stories of Soul Pain, Death, and Healing“. Journal of Palliative Care 14, Nr. 4 (Dezember 1998): 69–70. http://dx.doi.org/10.1177/082585979801400418.

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48

Quillo, Ronald. „Book Review: The Healing Imagination. The Meeting of Psyche and Soul“. Journal of Pastoral Care 47, Nr. 1 (März 1993): 91–92. http://dx.doi.org/10.1177/002234099304700114.

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49

Pasinski, David E. „Book Review: Caregiving: Hospice Proven Techniques for Healing Body and Soul“. American Journal of Hospice and Palliative Medicine® 15, Nr. 2 (März 1998): 124. http://dx.doi.org/10.1177/104990919801500213.

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50

Gullickson, Terri. „Review of Healing the Male Soul: Christianity and the Mythic Journey.“ Contemporary Psychology: A Journal of Reviews 38, Nr. 8 (August 1993): 872. http://dx.doi.org/10.1037/033654.

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