Spirituality and Healing: Results of a Ten-Year Study of Spiritual Healers

2020 ◽  
Vol 37 (3-4) ◽  
pp. 142-157
Author(s):  
Russell J. Sawa
Keyword(s):  
The Lancet ◽  
1960 ◽  
Vol 276 (7153) ◽  
pp. 768
Author(s):  
W. Norman-Taylor
Keyword(s):  

1996 ◽  
Vol 17 (8) ◽  
pp. 279-283
Author(s):  
Kathi J. Kemper

Over the past 50 years, health care has grown more complex and specialized. Health-care institutions now are staffed with an array of specialist physicians, social workers, psychologists, therapists, and nutritionists as well as general practitioners and nurses. The types of providers outside of the hospital are even more numerous and diverse: physicians; nurses; nurse practitioners; chiropractors; counselors; acupuncturists; herbalists; spiritual healers; and purveyors of nutritional supplements, aromatherapy, crystals, and more. Intent on distinguishing their "products," providers focus on differences, polarizing into distinct camps such as "mainstream or traditional" versus "alternative or unconventional." Although these dichotomies are simple, they also can mislead. The definition of "alternative" is very dependent on the definition "mainstream"; acupuncture may be an alternative in one setting, but it clearly is traditional within Asian communities. Therapies that once were considered unconventional, such as hypnosis and meditation, have moved into many mainstream medical settings. (See Sugarman article "Hypnosis: Teaching Children Self-regulation" in the January 1996 issue of Pediatrics in Review.) The public wants health care that is low-cost, safe, effective, and personalized. Practitioners of "natural" therapies often are viewed as more humanistic and less technological than busy physicians. According to one study, in 1990, alternative medical therapies were used by nearly one third of Americans.1


This chapter includes discussion on the nature of spirituality in a secular and multicultural world. It describes the relationship between religion and spirituality and the role of faith practices, religion, and spiritual assessment. It also outlines the nature of spiritual pain, and its importance in holistic care. The word ‘spirit’ is widely used in our culture. Politicians speak about the ‘spirit’ of their party, veterans talk about the wartime ‘spirit’; religious people discuss the ‘spirit’ as that part of human being that survives death, whereas humanists might regard the human ‘spirit’ as an individual’s essential, but non-religious, life force. Related words are equally common and diverse: footballers describe their team as a spiritual home; spiritual music and spiritual art are fashionable; and there are spiritual healers, spiritual life coaches, spiritual directors, and even spiritually revitalizing beauty products. Spiritual care, particularly of those facing their own death, demands the response of a wise and compassionate ‘spiritual friend’. Not every member of the multidisciplinary team will want to or be equipped to offer this level of spiritual care. But each can contribute to enabling a patient to find a ‘way of being’ that will help them to go through the experience of dying in the way appropriate to them.


The Lancet ◽  
1960 ◽  
Vol 275 (7138) ◽  
pp. 1352
Author(s):  
G.K. Mckee
Keyword(s):  

The Lancet ◽  
1960 ◽  
Vol 275 (7135) ◽  
pp. 1191-1192
Author(s):  
V.Cotton Cornwall
Keyword(s):  

2020 ◽  
Vol 10 (1) ◽  
pp. 48-53
Author(s):  
Khadeej Choudhry Ilyas ◽  
Naureen Omar

Background: Complementary and alternative medicine (CAM) therapies are widely used among the population in Pakistan either separately or in conjunction with convention medical therapies. CAM therapies are used for varying reasons and result in complications as conventional treatment is often delayed resulting in increased morbidity and mortality. Objective of the study was to assess the opinions and usage regarding CAM therapies among patients in a tertiary care setup. Methods: Cross sectional study was conducted at Fatima Memorial Hospital, Lahore from April 2018 to June 2018. Sample size was calculated to be 186 which were equally divided between patients in OPD, ER and IPD. A structured questionnaire was administered. SPSS 20 was used for analysis. Results: In this study 112(60.2%) patients had used CAM for an illness whereas 74(39.8%) had never used CAM therapy. Most of the patients 165(88.7%) were able to differentiate between CAM and conventional therapies.  Most frequent source of knowledge cited was family and friends 139(74.7%), previous users of CAM 83(44.6%) and media/internet 69(37.1%). Spiritual Healers (Pirs) were the most used modality of CAM at 64(34.4%) followed by hakeem and homeopathy. Most common reasons for using CAM were advice from family and friends, personal will and religious/spiritual reasons. Conclusion: Use of CAM therapies is widely prevalent in our study with more than half the respondents having used a modality of CAM. Users of CAM were found to be generally satisfied with the treatment.


2018 ◽  
Vol 17 (1) ◽  
Author(s):  
Ramizah Wan Muhammad

Generally, a good healthcare centre comprises of qualified manpower, right policies and right procedures in providing primary care, secondary care and tertiary care for the patients as well as in public health. Other than manpower, healthcare centres must also look at social, religious and cultural factors affecting the recipients of the healthcare services given by the healthcare centres. In this paper, the author will look at some pertinent issues such as the need to have spiritual healers in any healthcare centre to help the patients in dealing with fatal illness. The spiritual healer is to help the patient and give him motivation so that he could have a positive mind throughout his journey in battling with his illness. Sometimes we have patients who refused to listen to the doctor's advice. Thus, the role of the spiritual healer would be important in assisting the healthcare centres and its management to convince him. Another issue is the privacy, respect and trust between patients and doctors as well as with the management of the healthcare centres. One of the duties of the healthcare centres’ management and doctors is, to respect the patient's religion and his faith. These three issues are amongst the important issues which every healthcare centre must look upon. Definitely there are a lot of challenges in addressing the above mentioned issues such as the procedures, methods on how to execute these issues and most importantly the perception of the public. In Islam, health care is one of the five important elements in which the Prophet SAW has mentioned in one hadith to be taken care of. A study has shown that a nation-building efforts has no meaningwithout the best public health and healthcare delivery system to the people.


2016 ◽  
Vol 3 (4) ◽  
Author(s):  
FARHOOD GOLMOHAMMADI

Ferula assa-foetidaL. (Apiaceae) is a medicinal plant indigenous to Iran and Afghanistan. This plant is one of the most important among the thirty species of Ferula distributed in Iran. Iran is one of the most important producers of this plant in the world. It is an herbaceous and perennial plant that grows up to 2 m high. One part used is an oleo-gum resin, called asa-foetida or Anghoze in Persian, obtained by incision from the roots. Many people in Mediterranean region who onsult with spiritual healers, homeopaths and herbalists are utilizing traditional therapies. The demand for medicinal plants has increased globally due to the resurgence of interest in and acceptance of herbal medicine. The methods of extraction employed are almost invariably crude and unsystematic. As a consequence, the rates of exploitation may exceed those of local natural regeneration.Ferula is one of the most important endangered medicinal plants, which is rare in nature due to poor seed germination. It has been reported in Iranian folk medicine to be antispasmodic, aromatic, carminative, digestive, expectorant, laxative, sedative, nerving, analgesic, anthelmintic, aphrodisiac and antiseptic.In this article qualitative and participatory study on harvesting, main characteristics and economical importance of this valuable medicinal plantin South-Khorasan province, east of Iran has been described.


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