Bibliografie tematiche / Spiritual healing – history

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Letteratura scientifica selezionata sul tema "Spiritual healing – history"

Autore: Grafiati

Pubblicato: 29 luglio 2024

Ultima modifica: 30 luglio 2024

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Articoli di riviste sul tema "Spiritual healing – history"

Glik, Deborah Carrow. "Psychosocial wellness among spiritual healing participants". Social Science & Medicine 22, n. 5 (gennaio 1986): 579–86. http://dx.doi.org/10.1016/0277-9536(86)90025-0.

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Palmer, David A., e Elijah Siegler. "“Healing Tao USA” and the History of Western Spiritual Individualism". Cahiers d'Extrême-Asie 25, n. 1 (2016): 245–65. http://dx.doi.org/10.3406/asie.2016.1478.

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Koch, Anne. "Alternative Healing as Magical Self-Care in Alternative Modernity". Numen 62, n. 4 (8 giugno 2015): 431–59. http://dx.doi.org/10.1163/15685276-12341380.

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Alternative healing, including spiritual healing, unconventional, traditional/folk, and complementary medical treatments, is an increasingly relevant health-care resource in contemporary health-care systems, and a broad, constantly changing, and heterogeneous field of medical pluralism. Some suggestions for classifying spiritual healing as presented in the academic and gray literature are summarized and discussed. The findings are interpreted in terms of the paradigm of alternative modernities. In the direction of, but also in addition to, this paradigm, magic is introduced as a concept to denote certain highly ambiguous occurrences in the alternative modern. Magic is still very much alive and not easy to identify merely as a counterpart of rational, knowledge-generating, disembodying modernity. In this setting, spiritual healing might be seen as a form of magical self-care. Magic is neither modern nor traditional nor irrational per se, but has to be contextualized and described in terms of characteristics like holistic diagnosis, interpersonal congruence, the imaginations of agency, and efficacy.

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Mai, Van Hung, Van The Tran, Minh Dieu Pham e Van Ngo Nguyen. "Research on Methods of Treating Mental Weakness and Some Diseases Related to the Nervous System Using Spiritual Methods in the History of Vietnamese Mother Goddess Religion". International Journal of Religion 5, n. 11 (15 giugno 2024): 1057–62. http://dx.doi.org/10.61707/4pdft546.

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Many works have confirmed the positive effects of the spiritual medicine, especially neurological diseases and diseases related to the nervous system, but the explanation of the healing mechanism remains unclear. This study is based on the results of our own topic over 9 years (from 2010 to 2019), on spiritual medicine in the Maternal Belief of Vietnam. Used observation, in-depth interviews methods after then the data processing software including Excel and SPSS 20.0 from there analyze qualitative and quantitative information after processing. The method of healing in Vietnamese Goddess Belief; In-depth interview with patients about the procedure and effectiveness of treatment and explain the healing mechanism in the spiritual medicine. Spiritual healers have used mystical tricks to create a spiritual fulcrum for them, to help them feel assured, protected, and assisted; since, disorders of sensory, emotional, thinking and other disorders have been rearranged in its normal order. At the same time, healers also create stimulation that causes endogenous hormones appear to help the body regulate disorders and restore health.

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Barmpalexis, Athanasios. "The “Western” Folk Healer as a Symbolic Healer: A Case Study from a Magic Ritual in Northern Greece". Preternature: Critical and Historical Studies on the Preternatural 12, n. 2 (1 settembre 2023): 162–85. http://dx.doi.org/10.5325/preternature.12.2.0162.

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ABSTRACT The article, based on the author’s doctoral research on the life and work of contemporary folk healers with shamanistic knowledge in North East Scotland, explores one key issue when it comes to healing traditions: What kind of healing do these individuals offer? In 1986, anthropologist James Dow, expanding on Daniel Moerman’s idea that all spiritual healers are in fact symbolic healers, suggested that these folk specialists use human communication, ritual, and culture-specific symbols as tools to heal others. Drawing from the author’s ethnographic fieldwork alongside one such spiritual healer, the article examines the healer’s symbolic healing approaches through the example of a spontaneous magic ritual he conducted in autumn 2015 in Greece. The article’s goal is to ethnographically demonstrate how the healer’s practices fit into Dow’s “symbolic healing” scheme as an integral component for the efficiency of his healing practices.

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Sharpe, Glynn. "Residential Schools in Canada: History, Healing and Hope". International Journal of Learning and Development 1, n. 1 (16 ottobre 2011): 212. http://dx.doi.org/10.5296/ijld.v1i1.1146.

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Residential Schools in Canada were created to assimilate native children into Canadian culture. Native traditions, languages and lifestyles were systematically obliterated via prescribed curriculum, punitive educational practices and rampant physical, emotional, spiritual and sexual abuse inflicted upon them. The lingering effects of such atrocities (alarmingly high suicide rates, alcohol and drug addiction and feelings of negative self-worth) have plagued subsequent generations of Aboriginal people in Canada. A residential school survivor’s testimonial helps contextualize the horrors experienced by thousands of children. The paper concludes with the steps undertaken by native groups across Canada that hope to address, via traditional healing methods, the residual effects of such a legacy of pain.

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Yermagambetova, K., e K. Atanakova. "Typology of healers in the daily culture of kazakhs and their practice of treatment: cultural and anthropological analysis". Bulletin of the L.N. Gumilyov Eurasian National University. Historical Sciences. Philosophy. Religion Series 142, n. 1 (2023): 197–210. http://dx.doi.org/10.32523/2616-7255-2023-142-1-197-210.

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In modern society, there are various discourses about folk healing. According to modern science, especially from the point of view of academic medicine, folk medicine (healing) is a practice that does not correspond to the modern treatment protocol. Folk healing affects only the emotional state of the patient, that is, self-deception. Although, modern academic oriental medicine teaches some traditional medicine practices. From the point of view of Islam, a person who does not have a medical education does not have the right to engage in treatment, especially traditional healing is prohibited. From the point of view of ethnography and anthropology, folk healing is one of the elements of national culture, cultural heritage, way of life, spiritual value of the ethnic group. In the article we tried to analyze the experience of folk healing in the everyday culture of modern Kazakhstan. First, a retrospective analysis of the history of the formation of Kazakh folk healing was made, because there is no data on the formation of Kazakh healing. The theoretical and methodological basis of the study is based on the study of ethnographic, methodological sources and on the basis of the works of the healers themselves. From the point of view of ethnography and anthropology, folk healing is one of the elements of national culture, cultural heritage, lifestyle, spiritual value of the ethnos. We associate the study of Kazakh folk healing with the state programs «Cultural heritage», «Spiritual modernization», «Sacred geography of Kazakhstan». Since we consider folk healing as a cultural heritage, spiritual values, cultural code, as a tool for the formation and preservation of cultural identity. The article made a typology of folk healing. We have divided folk healers into three groups: spiritual, bodily and magical. The practice of spiritual healers is associated with ancient beliefs and religions, bodily healers are associated in daily practice, tradition and lifestyle, and magical healers are associated with magic and supernatural power. On the basis of external observation, the practice of healers was described. In modern everyday culture, most types of healers practice and are in demand among the population. The activity of healers is controlled by the Republican Public Association «Association of Folk Healers of Kazakhstan». Kazakh folk healing is full of secrets. Therefore, our study is relevant. The study of this topic will make a huge contribution to science.

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Brennan, Vicki L. "‘Up Above the River Jordan’: Hymns and Historical Consciousness in the Cherubim and Seraphim Churches of Nigeria". Studies in World Christianity 19, n. 1 (aprile 2013): 31–49. http://dx.doi.org/10.3366/swc.2013.0037.

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Bringing together historical and ethnographic materials, this article analyses how members of the Cherubim and Seraphim churches of Nigeria engage with and remember the history of the church through singing hymns, which thus serves as a mode of historical consciousness. In their performance of hymns church members articulate a conception of the relationship between musical practice and spiritual healing in Cherubim and Seraphim worship that draws on a particular conception of the past in order to legitimate certain worship practices. In doing so church members are able to attract God's power and to localise it in a particular space. Because of this hymns continue to be an important spiritual healing practice for church members.

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Ariel, Y. "From Christian Science to Jewish Science: Spiritual Healing and American Jews". Journal of American History 93, n. 1 (1 giugno 2006): 263–64. http://dx.doi.org/10.2307/4486176.

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McNeill, John J. "Tapping Deeper Roots: Integrating the Spiritual Dimension into Professional Practice with Lesbian and Gay Clients". Journal of Pastoral Care 48, n. 4 (dicembre 1994): 313–24. http://dx.doi.org/10.1177/002234099404800402.

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Endeavors to answer how psychotherapists and counselors can help lesbian and gay clients tap into their own spiritual depths and how therapists and counselors can make their own spiritual life available as a healing resource for clients. Sketches the history of gays and lesbians and notes their contributions in the area of spiritual leadership. Identifies some of the difficult theological and ecclesiological forces which frequently stand in the way of authentic expressions of gay and lesbian growth in spiritual matters, and indicates ways in which the spiritual life of a counselor may represent a key factor in allowing the spirit to grow in the lives of gay and lesbians persons.

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Più fonti

Tesi sul tema "Spiritual healing – history"

Opp, James William. "Religion, medicine, and the body, Protestant faith healing in Canada, 1880-1930". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ67008.pdf.

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Oliveira, Daiane de Jesus. ""Da arte de curar à prisão de um ocultista" : ocultismo, magia e ciência em Aracaju, SE (1923-1928)". Pós-Graduação em História, 2014. https://ri.ufs.br/handle/riufs/5639.

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The present study has as starting point the arrest of the Spanish occult Jose Maria Dominguez y Dominguez, accused of practicing illegal medical practice. From the narration of this event we seek to understand who this person was and what were the practices of healing and representation used during the period in which the process was open between 1923 and 1928 for him. Decreasing the scale of observation, attribute of micro -history, helped us to see the sociocultural universe that individual. In times when the sources cannot give us the answers sought, we make use of the concept of |likelihood| of Natalie Davis, looking historically determined the possibilities for the study period. The concepts of representation and appropriation practices were used according to the definition made by Roger Chartier. Dominguez had a practice of healing hybrid, formed by traditional medicine, modern medicine and magical practices of the occult, who became a mediator between different cultural forms. The notion of |mediator| was used by Peter Burke to understand the role of subjects alternate between |literacy| and |traditional oral culture|, in which case we studied is the healing practices used by academic and medical practices popular cure. The |civilizing| project of the Brazilian government sought the end of some of these practices. The actions that sought to modernize Aracaju agreed with this project. At a time of transformation, Dominguez, fighting for the survival of their practices, finding footholds in social and cultural settings that participated.
O presente estudo tem como ponto de partida a prisão do ocultista espanhol José Maria Dominguez y Dominguez, acusado de praticar o exercício ilegal da medicina. A partir da narração desse acontecimento buscamos compreender quem era esse indivíduo e quais eram as práticas e representações da cura por ele utilizadas, durante o período em que seu processo esteve aberto, entre 1923 e 1928. A diminuição da escala de observação, atributo da micro-história, contribuiu para que enxergássemos o universo sociocultural desse indivíduo. Nos momentos em que as fontes não puderem nos dar as respostas procuradas, nos valemos da noção de verossimilhança de Natalie Davis, procurando as possibilidades historicamente determinadas para o período estudado. Foram utilizados os conceitos de representação, práticas e apropriação, conforme a definição feita por Roger Chartier. Dominguez possuía uma prática de cura híbrida, formada pela medicina tradicional, a medicina moderna e as práticas mágicas do ocultismo, que o tornava um mediador entre diferentes formas culturais. A noção de mediador foi utilizada por Peter Burke para entender o papel de sujeitos transitam entre a cultura letrada e a cultura oral tradicional , que no caso que estudamos são as práticas de cura utilizada pelos médicos acadêmicos e as práticas de cura populares. O projeto civilizador do governo brasileiro buscava o fim de algumas dessas práticas. As ações que buscavam modernizar Aracaju estavam de acordo com esse projeto. Numa época de transformações, Dominguez, lutava pela sobrevivência de suas práticas, encontrando pontos de apoio nas configurações sociais e culturais que participava.

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Wickkiser, Bronwen Lara. "The appeal of Asklepios and the politics of healing in the Greco-Roman world". 2003. http://wwwlib.umi.com/cr/utexas/fullcit?p3116230.

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Wickkiser, Bronwen Lara 1969. "The appeal of Asklepios and the politics of healing in the Greco-Roman world". 2003. http://hdl.handle.net/2152/12602.

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Lopez, Christina Garcia. "Social violence, social healing : the merging of the political and the spiritual in Chicano/a literary production". Thesis, 2012. http://hdl.handle.net/2152/ETD-UT-2012-05-5338.

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This dissertation argues that spiritual and religious worldviews (i.e. Mexican Catholicism, indigenous spiritualities, and popular religion) have historically intersected with social and political realities in the development of Mexican origin communities of the United States. More specifically, as creative writers from these communities have endeavored to express and represent Mexican American experience, they have consistently engaged these intersections of the spiritual and the material. While Chicano/a criticism has often overlooked, and in some ways dismissed, the significant role which spiritual and religious discourses have played in the political development of Mexican American communities, I examine how the works of creative writers pose important questions about the role of religious faith and spirituality in healing the wounds of social violence. By placing literary texts in conversation with scholarship from multiple disciplines, this project links literary narratives to their historical, social, and political frameworks, and ultimately endeavors to situate literary production as an expressive cultural product. Historical and regional in approach, the dissertation examines diverse literary narratives penned by writers of Mexican descent between the 1930s and the current decade. Selected textual pairings recall pivotal moments and relations in the history of Mexico, America, and their shared geographical borderlands. Through the lens of religion and spirituality, a broad array of social discourses emerges, including: gender and sexuality, landscape and memory, nation-formation, race and ethnicity, popular traditions, and material culture.
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Libri sul tema "Spiritual healing – history"

Parker, Russ. Healing wounded history: Reconciling peoples and healing places. London: Darton, Longman and Todd, 2001.

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Parker, Russ. Healing wounded history: Reconciling peoples & restoring places. Cleveland, Ohio: Pilgrim Press, 2002.

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Martin, Harvey. The Secret Teachings of the Espiritistas: A Hidden History of Spiritual Healing. Savannah, GA: Metamind Publications, 1999.

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Friesen, Rachel Hilty. A history of the spiritual healing church in Botswana. [Toronto: s.n.], 1990.

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Rosny, Eric de. L' Afrique des guérisons. Paris: Karthala, 1992.

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Shapiro, B. M. Sovremennai͡a︡ i drevni͡a︡i͡a︡ t͡s︡elitelʹnai͡a︡ magii͡a︡ v Rossii. Moskva: Konto, 1992.

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Lawson, Keyston David, a cura di. The healer: The healing work of Mary Baker Eddy : Christian healing work through prayer ... 2^a ed. [Seattle, WA]: Healing Unlimited, 1996.

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Levi, Giovanni. Inheriting power: The story of an exorcist. Chicago: University of Chicago Press, 1988.

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Dieter, Ising, a cura di. Krankheit und Heilung an Leib und Seele: Auszüge aus Briefen, Tagebüchern und Schriften. Leipzig: Evangelische Verlagsanstalt, 2014.

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Levi, Giovanni. Le pouvoir au village: Histoire d'un exorciste dans le Piémont du XVIIe siècle. [Paris]: Gallimard, 1989.

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Capitoli di libri sul tema "Spiritual healing – history"

Shelley, Braxton D. "The Moment That Changed Everything". In Healing for the Soul, 92–158. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197566466.003.0003.

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This chapter argues that tuning up reorganizes the experience of time, enacting a transcendent interruption of musical temporality. In so doing, this irruptive practice reproduces the incarnation of Christ, sonifying the divine’s appearance in the material world. Smallwood’s paraphrase of the spiritual “Calvary” anchors this chapter, doing for its argument what the crucifixion does for the Gospel Imagination. The chapter’s first section examines the song’s 2001 live recording, a performance whose particularly urgent interpenetration of musical, liturgical, and historical temporalities summons one of tuning up’s most common manifestations—a trope colloquially referred to as “the Baptist close.” Then the chapter turns to three of the gospel tradition’s most canonical renderings of Christ’s Passion, Margaret Douroux’s “He Decided to Die,” David Allen’s “No Greater Love,” and Andraé Crouch’s “The Blood.” These performances reveal an incarnational approach to time: a belief that Jesus’s interruption of human history can be rearticulated through song. As these songs move back and forth between their site of contemporary performance and various scriptural narratives, between conception and crucifixion, and between crucifixion and resurrection, what they offer is no mere retelling: they assert a critique of linear temporality, producing kairos, a transcendent instant that links time and eternity. Kairos is especially evident in the holy dance, a performance of physical ecstasy that is formalized in the gospel vamp. As they tune up, vamps pursue kairos through concurrent movements away from linear time, toward the collective, into the body.

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Neyah, Ruth, e M. Vijayakumar. "Exploring the Potency of Ancient Wisdom". In Advances in Psychology, Mental Health, and Behavioral Studies, 246–59. IGI Global, 2024. http://dx.doi.org/10.4018/979-8-3693-2651-0.ch014.

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The goal of this chapter is to examine India's rich history of traditional medicines and how they might improve mental health. Ayurveda, yoga, and meditation are a few of the holistic healing practices that have a long history in India and have been utilized for ages to support mental, emotional, and spiritual harmony. This chapter will explore the special features of conventional Indian remedies and practices that support mental health. It will go through important elements, including herbal treatments, dietary suggestions, lifestyle changes, mindfulness, and energy healing modalities, focusing on their function in reducing stress, anxiety, and depression, as well as enhancing general mental health. The chapter will examine scientific studies and clinical data that support the effectiveness of traditional Indian remedies in promoting mental health. It will also examine opportunities and obstacles for incorporating conventional Indian medicine into contemporary mental health care.

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Zecher, Jonathan L. "Basil of Caesarea on the Spiritual Physician and His Galenic Competitor". In Spiritual Direction as a Medical Art in Early Christian Monasticism, 232—C7.P76. Oxford University PressOxford, 2022. http://dx.doi.org/10.1093/oso/9780198854135.003.0010.

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Abstract This chapter uses Basil of Caesarea as interlocutor for a study of ascetic Christian ambivalence toward medicine. Authors from Origen to Diadochos of Photice differentiated between those who “use” medical healing and those who, out of faith or virtuosity, refuse it. In some stories, like Theodoret of Cyrus’ Religious History or the Apophthegmata Patrum, miraculous healings take place when professional physicians have failed. Basil of Caesarea offers a unique insight into the reason for using or refusing medicine, and the limits of its capacity, in his Fifty-Fifth Long Response in what is generally called his Asceticon. Basil argues that medicine is a divinely ordained art, built into creation prior to the damage of Adam’s fall and a means of God’s desire that humans assist each other. However, he also argues that not every disease requires or can even be helped by medical means. Those that arise from natural causes, which include morally condemnable modes of living, can be aided by medicine, though not always. Others are sent by God for moral correction or discipline, others by the devil out of malice, and some just to remind the very holy that they are still human. Medicine can do nothing for these, because their etiology lies outside its realm of expertise. The spiritual director, however, is tasked with differentiating these kinds of illness and recommending therapies accordingly. Thus, Basil presents the spiritual director as a greater expert than their medical counterpart, but in the same area of expertise.

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Grau, Marion. "Reconstructing Rituals". In Pilgrimage, Landscape, and Identity, 159–78. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780197598634.003.0008.

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The final chapter pulls together central threads that characterize this pilgrimage network. Pilgrimage gives a particular ritual form to individuals’ quest to seek recovery, healing, meaning, and connection in their lives. The Norwegian pilgrimage network offers various experiences, narratives, and strategies for pilgrims, hosts, locals, and tourists to engage in rediscovering and reinventing history, making meaning, seeking cultural experiences, reclaiming indigenous history and spirituality, and reconstructing spiritual traditions. The figure of St. Olav provides a prism through which contemporary Norwegians can reflect on the ambivalence of the past, as well as critique present practices and narratives of what it means to be Christian, pushing the boundaries of what it means to be Norwegian, and what saintly lives in the context of climate change might look like. Nidaros Cathedral facilitates such engagement as an adaptable space anchoring widely diverse engagements with both heritage and contemporary society. Thus, these and other ritual practices serve to reconstruct heritage critically in a pilgrimage network that is remarkably open for the transformative reconstruction of spiritual practices and narratives in a shifting sacred geography.

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"Semillas". In Visual Disobedience, 35–77. Duke University Press, 2024. http://dx.doi.org/10.1215/9781478059608-002.

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During the Guatemalan civil war, the military labeled a generation of Maya Indigenous children as “bad seeds” to justify their elimination. Some grew anyway, and some became artists. These Maya artists now use their bodies in public spaces to expose hidden sounds, language, and memories of the disappeared and turn them into decolonial gestures of healing. They create object-based works to expose the hidden underside of modernity, revealing Maya views and experiences of history, time, and space that precede art historical labels. Some artists bring light to the hidden function of coloniality in contemporary religion and in impeding justice for Indigenous peoples. Others reveal an ongoing defiance through self-preservation and safeguarding the spiritual. They address an array of experiences from rural violence, forced assimilation, migration, and the importance of language and ancestral memories. As defiance to the state and visual coloniality, their visual disobedience also indigenizes Central American art.

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Marich, Jamie. "EMDR Therapy, Mindfulness, and Posttraumatic Growth". In The Oxford Handbook of EMDR. Oxford University Press, 2024. http://dx.doi.org/10.1093/oxfordhb/9780192898357.013.38.

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Abstract Mindfulness heavily influenced Dr. Shapiro as she developed EMDR therapy and it constitutes the foundation of the standard EMDR protocol. Many scholars and practitioners also accept that mindfulness, described as the practice of returning to or remaining in the present moment without judgment, is one of the mechanisms of action for successful EMDR. Mindfulness is the heart of Buddhist meditation, although the ubiquitous phenomenon for healing and growth presents in many spiritual traditions throughout the globe and can also be practiced in a secular context. This chapter explores various approaches to mindfulness and explains its true meaning for EMDR therapists. Such knowledge will allow them to appreciate more fully EMDR history, the EMDR standard protocol, and the importance of working with mindfulness practices in all phases of EMDR therapy. A case is also made for how cultivating a personal mindfulness practice is imperative throughout training and development as practitioners of EMDR therapy.

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Steinberg, Michael K. "Introduction". In Dangerous Harvest. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780195143201.003.0004.

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The global drug trade and its associated violence, corruption, and human suffering create global problems that involve not only the use and abuse of substances that have traveled across great geographic spaces but also political and military conflict and policy, economic development, and indigenous and ethnic minority rights in the production regions. Drug production and eradication efforts directly affect the stability of many states and relations between states, shaping and sometimes distorting foreign policy (McCoy 1991, 1999; Bagley and Walker 1996; Meyer and Parssinen 1998; Albright 1999; Rohter 1999). Drug production and the efforts to halt it often derail national and local development (Westermeyer 1982; Smith 1992; Goodson 2001) and create potential human rights violations as small-scale producers get caught in the legal crossfire between their dangerous harvest and economic hardship (Sanabria 1992; Kent 1993; Clawson and Lee 1998). External demand and influence, not indigenous cultures, have transformed apparently simple, local agricultural activities into very complex global problems. Psychoactive plants have always played important cultural roles in indigenous and ethnic minority landscapes. After a history of coevolution and experimentation, indigenous societies came to use psychoactive substances derived from plants in a range of religious and healing rituals. Traditional healers, or shamans, consume psychoactive plants to consult with the spiritual world in order to foretell the future and assist patients; patients ingest psychoactive substances to rid themselves of demons or diseases; and indigenous cultures use psychoactive substances in semiritualistic social situations to reinforce social and political bonds or simply as recreation. However, as these traditional cultures come into contact with the outside world, nonindigenous societies often mimic these practices, trying to reach a “new level of consciousness.” The poppy is an example of a psychoactive plant taken out of a traditional context and adopted by cultural outsiders for nonsacred use. In turn, globalization alters the plant’s use and symbolic meaning within its traditional-use hearth area. Several chapters in this volume show that heroin, a derivative of poppies, is used and abused worldwide and in its original hearth, where the plant was once viewed as a sacred medicinal and ritualistic plant. The profane use of opium leaves a trail of destruction in its wake in the form of addicts and soaring HIV rates as the virus spreads through shared heroin needles.

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