Healing

Biblical poetry, in particular the psalms of lament, provides a model of how composing one's own lament and performing it to God can be a positive element in healing the effects of trauma. In an empirical study, Zulu youth who had experienced various forms of trauma, learned to use the model of biblical psalms of lament to compose their own laments. The process of regaining agency, establishing a sense of justice (with an appeal for the perpetrator of the hurt to be punished), and a rekindling of hope for life going forward, all elements of biblical lament, are also vital parts of the healing process. Thus it is suggested that the use of poetry, in the form of biblical lament, can contribute to the healing of those who have suffered trauma.

Tujuan Penulisan skripsi ini ialah: Pertama, untuk mengetahui pemahaman yang benar mengenai hal yang dilakukan oleh perempuan yang sakit pendarahan tersebut sehingga bisa sembuh. Kedua, untuk menerapkan kembali akan iman yang sungguh untuk percaya kepada kuasa Tuhan. Adapun hasil penelitian adalah sebagai berikut: Pertama, Sakit penyakit yang dialami seberapa lamapun waktunya dan sekeras apapun penyakit yang dirasakan pasti ada waktu penyakit itu akan sembuh dan hilang dari tubuh manusia, sesuai dengan kehendak Tuhan. Kedua, Pengorbanan Kristus di atas kayu salib telah menebus segala dosa umat manusia. Sakit penyakit merupakan akibat dari ulah dosa manusia yang tidak menghargai akan pemberian tubuh yang sehat yang Tuhan berikan dengan cara memberikan tubuh dengan hal-hal yang tidak penting dan memakai hal-hal yang tidak berguna untuk tubuh ini. Ketiga, Kesembuhan dapat terjadi ketika seseorang mempunyai iman untuk kesembuhan tersebut, di dalamnya termasuk dengan adanya tindakan untuk meraih kesembuhan yang adanya dari Tuhan Yesus sendiri. Keempat, Mukjizat kesembuhan bisa terjadi ketika orang masih percaya bahwa mujizat kesembuhan yang dilakukan Tuhan Yesus pada masa pelayanan-Nya ketika Dia ada di dunia ini masih bisa terjadi di dalam kehidupan orang percaya masa kini. Kelima, Tuhan Yesus tidak pernah mengukur akan besar kecilnya iman seseorang ketika meminta sesuatu dari-Nya, sekecil dan sebesar apapun iman seseorang itu sudah cukup untuk menjawab setiap seruan doa yang dinaikkan kepada Tuhan. Iman yang lahir dari hati itulah iman yang sesunggunya. Keenam, Jangan pernah menyerah ketika sakit penyakit menghampiri hidup ini, tetap berserah kepada Tuhan Yesus, minta Dia turut campur tangan di setiap aspek kehidupan ini, maka Tuhan tidak sedikitpun meninggalkan orang yang sungguh berharap kepada-Nya. Ketujuh, yang terpenting ialah seorang murid Yesus dalam hal ini orang percaya yaitu mau mendengar, mau datang dan mau menerima Yesus sepenuhnya diatas segala-galanya.

I have been associated with Randy Clark over several years, which has included teaching a symposium with him and other physicians on medical perspectives in healing. During 2011 through 2013 I was his medical advisor on the research aspects of this dissertation [thesis] and I attended some of the healing schools where platform commanded prayer, PCP, was practiced for healing of surgically implanted materials, noted as SIM in this paper. When Candy Gunther Brown published, as lead author, the Study of the Therapeutic Effects of Proximal Intercessory Prayer (STEPP) study in the Southern Medical Journal in September 2010, I was the second author for that study. My research interest has been inner healing for mental health and physical healing for general medical conditions through intercessory prayer. At the outset of this research project, I was honored that Randy Clark consulted with me on the research design and the gathering of outcome data. There has never been a research study of platform commanded prayer, since most of the published studies are intercessory prayer done from a distance, often with the prayer intercessors and recipients being blinded to the identity of each other. The recipients often would not know if and when there was prayer. In these settings, it seems good that a double-blind empiric study is designed, but it is far removed from traditional Christian prayers that are either very near as in proximal intercessory prayer, PIP, with laying on of hands, or within visual distance as when a prayer leader is nearby on a platform, in the PCP model. The large viii

Among the lessons that emerged after the recent presidential election is a recognition that teachers are generally not prepared to address the intersections of healing, politics, and emotion in classrooms. Now, more than ever, English educators must address trauma in classrooms, while also recognizing how individuals and groups are positioned differently in the material and emotional stakes of this election. Drawing on research, the voices of teachers, and our experiences over this past year, we call for more expansive conversations among English educators across perspectives concerned with creating safe, relational, anti-oppressive classrooms.

The United Methodist Church has a theological statement in the Book of Resolutions 2012 on ministries in mental health that opens: We believe that faithful Christians are called to be in ministry to individuals and their families challenged by disorders causing disturbances of thinking, feeling and acting categorized as "mental illness." We acknowledge that throughout history and today, our ministries in this area have been hampered by lack of knowledge, fear and misunderstanding. Even so, we believe that those so challenged, their families and their communities are to be embraced by the church in its ministry of compassion and love.[1] According to a World Health Organization report in 2012 entitled " Depression: a Global Public Health Concern, " one in four persons suffers from a mental disorder, and among mental disorders, depression is the most prevalent. Depression is the leading cause of disability worldwide in terms of total years lost due to disability.[2] Depression, as well as other mental disorders, adversely impacts the ability of affected persons to perform at work, school, and in the family. The World Health Organization (hereafter referred to as WHO) estimates 350 million people of all ages around the world suffer from depression, contributing significantly to the overall global burden of disease. [3] Lack of treatment compounds the problem. Less than half of the persons afflicted with depression, and in some countries less than 10%, receive any kind of treatment.[4] Lack of treatment is due to a lack of resources, including education, diagnostic tools, psychiatrists, psychologists, therapists, medication and support systems. Lack of resources is directly connected to the poverty and underdevelopment of such countries. Misdiagnosis is also another contributor to improper treatment. Untreated or improper treatment of depression can lead to other more dangerous mental disorders and often to suicide. The WHO cites that over 800,000 persons commit suicide every year, and it is the second leading cause of death globally in 15-29 year olds.[5] Depression is not the only mental disorder that afflicts persons globally. Anxiety, bipolar disorder, schizophrenia, dementia, autism spectrum disorder and other mental and developmental disorders are on the rise as well, and countries face the similar challenges in treating these disorders. There are many individual and social factors that determine risk: genetics, perinatal infections, nutrition, stress, environment and environmental hazards, individual cognitive-behavioral coping skills, trauma, life crises, national policies, social protection, standards of living, work conditions and community support among others.[6]

Many Zulu people who live in big cities in South Africa return to their rural homestead when they fall ill. Although the health care offered in rural areas is not efficient, people wish to connect to their family and ancestors. My aim is to explore acts of lungisa (meaning "to put in order") and what they say about health, agency and the circumstances under which people live. Returning home means weaving oneself firmly within a web of relationships that are located in material things and places. Healing involves imperfect strategies used to better connect bodies, relationships and places. I theorize the acts of returning using Adriana Cavarero's concept "weaving together" and argue that people produce space and relationships over time to exert some control over a life lived under political and economic circumstances that have created separation. Six months of ethnographic field work make up the material for my analysis.

This paper examines the practice of Dorothy Heathcote as an active paradigm in the classroom both for the teacher and the learners. This is explored and explained in depth with reference to the work of a number of key research methodologists. The paradigm is then applied actively to the work of a contemporary classroom practitioner whose own words are used – through online audio recording  ‐ to help analyse the work described.

introduces her monograph Witchcraft and Colonial Rule in Kenya by discussing the 'Wabenda trials' in Elspeth Huxley's novel Murder at Government House. Set in an imaginary East African colony, the story centered on a woman killed for alleged witchcraft practices. The novel mirrored the nonfictional events of the Wakamba trials, sparking a dialogue on what constituted law, order and justice in a colonial state. These serve as the central themes of Luongo's text. Tensions between Kenyans and colonial authority vis-à-vis witchcraft created room for negotiating the precincts of colonial rule.

Kenneth Hagin (1917-) represents and is widely accepted as the father of the Word of Faith Ministries1 though his mantle has largely
fallen to Kenneth and Gloria Copeland who, through the magazine “Believer’s Voice of Victory,” promulgate a similar message concerning
healing.2 Because of the impact of his teaching concerning healing,3
with its attendant reactions,4 it is appropriate to analyze his beliefs and practices. Despite his attempts to prove that Christians may emulate the
healing ministry of Jesus, he assumes major differences that undermine
such a link. These will now be explored.

My heartfelt and eternal gratitude to Carolyn, my committee chair, faculty advisor, mentor, music therapy colleague, fellow Canadian in every way that counts, and long-time friend. Thanks for your supportive and nurturing encouragement, clarification, support, wisdom, dedication, guidance, and friendship over the past five years of this doctoral journey. You have inspired me to be my best self, to believe and have faith that I could do this, to give voice to what I know, and to value my intuitive knowing. Your generosity, love and giving spirit has made this journey a healing one for me. I honour and thank you for shining your light and showing us the way, having the courage to lead change by being who you are and staying true to self. To my committee members: Jon, I thank you for your wonderful teaching during the program, for your dedication and guidance in my proposal and dissertation, and for having ongoing curiosity and offering gentle support throughout my time at Antioch. Sanne, thank you for your dedication and support for my ILA and my dissertation. I have appreciated having you as a fellow music therapist traveler and someone who is committed to learning and sharing more about the use of voice in music therapy and music psychotherapy. To my external reader, Randi, thank you for your dedication and support in reading my proposal and final dissertation, offering me your wisdom, guidance and feedback. I have learned much from each one of you. To my five participants, thank you for saying yes to sharing your story, your vocal journey and your insights and awarenesses. You truly are the heroes in this research, and I applaud and appreciate your courage, your receptivity, and your willingness to share this journey with me, and now with others who read this dissertation. To my cohort 9 peer support group, Ruby and Susan, who faithfully offered your support,

Our journey through life is encoded in our bodies just as the rings of a tree encode the life-story of that tree. If we grow up in an emotionally supportive environment our posture will be secure, our movements fluid, and our speech expressive. We will also be at ease with our bodies, and enjoy an open connection between body and psyche.

If we grow up in the wake of emotional trauma, it is a different story. Our bodies take on the postures, movements, and ways of speaking that seem to offer us protection: we may puff ourselves up or make ourselves small, overeat or starve, yell or stutter. Once established, these bodily defences limit our experience of ourselves and the world. Additionally, they often create painful physical symptoms.

Equally damaging is the disembodiment that accompanies childhood trauma. Emotions are primarily bodily responses, so by cutting off from our bodies we can distance ourselves from unbearable pain. We are not necessarily conscious of our disembodiment, but there are consequences. We cannot pick up the subtle feelings that reflect our bodies' emotional states and which could act as a compass during life. We have little access to the images that arise in our bodies which could help to guide our journey. We see our bodies as objects and tend to blame at least some of our pain on their imagined inadequacy.

Healing trauma requires that we work directly with our bodies to release what they hold, and forge the connections between body and psyche that will enable us to live an embodied life. There are many creative ways to do this work, including authentic movement, voice-work, yoga and working with masks.

This contribution was written on the occasion of the conference entitled “A Not-Newtonian Research Program for Acupuncture – From Biomedicine to LH Medicine”, organised on 1 and 2 June 2018 by the Sigmund Freud University and the Department of Philosophy of the University of Vienna.
For a long time traditional medicine has instilled in us the dogma that our health essentially depends on genetic heredity. If we have inherited good genes, we are lucky, otherwise we are destined to become ill with the same diseases that our parents or relatives had.
At the same time some religions have nurtured the idea of illness as a punishment because of our bad conduct, teaching us to pray for forgiveness for the sins committed, which have provoked God’s anger against us.
Genetic determinism, as well as the belief in a punishing God have introduced to our lives, at a conscious or unconscious level, not only the idea that we ourselves are sinners and the victims of destiny, of coincidence, of our genes, but also the false belief that the power of healing is to be found outside ourselves .
But quantum mechanics introduces a new, revolutionary concept: it is the thought of the observer that conditions the result of the experiment.

With more and more families presenting with two or more children with autism, this revolutionary treatment method in autism is transforming the lives of these autistic children and their families. Not only that, this approach is healing the lives of the entire family, thus being the FIRST, scientifically proven healing approach in autism that is truly (W) Holistic in every sense of the term. This is a win-win situation for all, as one can see the RESULTS of this path-breaking treatment in autism, right from Day ONE. The Problem While it is known that there is a " risk " of another child with autism being born in a family where the parents already have one child with autism, the actual statistics for the same is lacking. This article is inspired by my experience in healing children with autism in families with more than one child with autism. Autism Treatment Approach The healing method that was applied was Intent Healing™ that is based on Applied Energy Medicine and Applied Intentional Epigenetics. One can know more details about the same by perusing these articles on the scientific basis of the same and the case reports of successfully healed cases here: http://www.intenthealing.com/blog/ and in this online course on 'The Energy Basis of Autism and the Solution' , where the Testimonials and the Evidence of successfully healed cases of Autism, in line with EBM (Evidence Based Medicine) applying Intent Healing™ is available here: http://authenticautismsolutions.usefedora.com The treatment method applied was as follows: 1. Energy assessments of both parents and the autistic children: The energy patterns of the parents and the children were assessed over two days and two nights and the reports shared with the parents. This helps in understanding the underlying specific causes for the symptoms of autism seen in each child with autism, which was unique to each child. 2. Individual healing sessions with each parent: These sessions were done over skype and as Remote Healing sessions timed according to the time zones where the parents lived. Intent Healing™ energies were channeled in the sessions and the individual parents' energies were realigned first. 3. Individual sessions for each child: These sessions were done as Remote Healing sessions while each child was sleeping in bed at different times of the night. In some cases the sessions were done for one child and once the symptoms disappeared in that child the ISSN 2379-7150 sessions were done for the other child who had autism and then the third child after that. In some cases with two children with autism the sessions were done on the same day at different timings and improvements in the symptoms in both the children with each session were noted and documented till complete disappearance of all the symptoms was achieved. Results 1. In all the cases improvements of the symptoms in the children were seen right from the very FIRST session. 2. With consecutive sessions, PROGRESSIVE improvements in the symptoms were seen and documented in both the children with autism in the cases where the families had two children with autism and those families with more than two children with autism, the improvements were seen in ALL the autistic children. 3. In ALL the cases of families with two or more than two children with autism, 70-80% of the limiting symptoms of autism in each child disappeared over a span of 20-30 days were the sessions were done on consecutive days with no break in between. In families where the sessions were done for each child one after the other (doing the sessions for one child only first till the symptoms disappeared and then moving on to the next child and so on), the time period for recovery was correspondingly longer due to the logistics involved. 4. The ENTIRE FAMILY including the parents got healed in the process. By this I mean the physical well-being of the parents improved and they had more energy to devote to their individual creative pursuits and careers and were able to see progress in ALL aspects of their lives individually, as well as collectively, as a family.

Dry Needling (also known as Trigger Point Dry Needling) is a technique that has quickly become an increasingly popular treatment modality in the manual physical therapy field. Many physical therapists from different health care backgrounds including Physiotherapists, Myotherapists, Osteopaths and Sports Medicine Physicians are using Dry Needling for the clinical management of musculoskeletal conditions and dysfunctions relating to myofascial pain and trigger points. With the growing popularity of Dry Needling in recent times there are now further clinical studies being published to better understand and establish the pain science behind its use and its role in manual physical therapy rehabilitation.

Thank you to my wonderful committee members, Gurleen and Sara, for traveling with me as "I want to write about me" slowly became this final product. It is because of your example, faith and guidance that I was able to share so much of myself in this work. Thank you to all the other survivors I have met and talked to in pursuit of this work: this is for all of us. Thank you to Brian for helping me find the strength to tell the truth, and for the ultimate knowledge that every voice deserves to be heard. Thank you to my family for always encouraging me to do what is right for me, even when you don't always agree or understand. Last, I want to thank John Paul for knowing and accepting this is a part of me. Thank you for holding my hand, loving me, reminding me countless times that I could do this and helping me to understand why I needed to. I love you.

In 2003, the four of us spent several weeks in Calabria, Italy. We interviewed local people about folk healing remedies, attended a Feast Day honoring St. Cosma and St. Damian, and paid two visits to the Shrine of Madonna dello Scoglio, where we interviewed its founder, Fratel Cosimo. In this essay, we have provided our impressions of Calabria. Although it is one of the poorest areas in Italy, Calabria is one of the richest in its folk traditions and alternative modes of healing.

Building on C. G. Jung's early understanding of dance as a form of active imagination, Dreamdancing (Stromsted 1984) brings together the inner world of body sensation, feelings, dreams and images; moving through dreams can help us experience the body/psyche connection. Just as the sensing body provides immediate access to all of life's experiences, our dreams, in turn, reflect the vitality of the body and the condition of our psychic, spiritual life. Analysis involves attuning to these messages, in the other, and within ourselves, hearing the soul's call and working with obstacles to its fulfilment. Elements from this practice may enhance your clinical practice by providing an increased sense of comfort with and appreciation for your own bodily wisdom and feeling responses. Expanded ways of seeing and enhanced awareness of the somatic foundations of the intersubjective relationship can deepen empathy and effectiveness in working with others, while providing avenues for self care and renewal.

In 1977, the authors presented a Vital Needs Model that required an independent property, symmetrical to entropy, which is here named "syntropy." According to this model syntropy could not be a product of the laws of the macroscopic world, as all the laws of the macrocosm are dependent on entropy. For this reason the authors searched evidences of the property of syntropy at other levels, finding, at the quantum mechanic level, equations that always yield a positive solution, retarded waves which move forward in time, and a negative solution, advanced waves which move backward in time. In 1941 the mathematician Luigi Fantappiè demonstrated that advanced waves concentrate energy, produce differentiation and structures, and show qualities which are identical to those which can be observed in living systems. In this way, Fantappiè arrived at the conclusion that living systems are a manifestation of causes originated in the future (retrocausality).

Fandango is a centuries old community based musical tradition from Veracruz, Mexico dating from the first half of the XVIII century. With Indigenous, African, and European influences, this tradition takes place around a tarima, a wooden platform where mostly women improvise foot percussion as a group, involving each other and engaging the community in a musical dialogue. The intent of this research is to explore the tarima as a space of female empowerment and communal decolonial praxis. This research uses as its primary method the collection of oral histories from women participants in the fandango tradition in the U.S and Mexico. Considering the community building nature of Fandango and the tarima as an important space for women, it is anticipated that the results of this research will reflect the empowerment women and communities have found through this practice. Moreover, this research focuses on the collection of personal narratives that support this argument to further explore their implications for resistance and healing in response to gender, institutional and social oppression. My interest in theorizing and writing about these oral histories is to elicit examples and create community for other women and individuals who might want to explore community-based arts as a mode of healing and resistance. This research is an important part of a longer project that explores and proposes community-based arts as tools for recovery from trauma and violence prevention for individuals and communities at large. This research will also open the door for other scholars in the field to consider alternative ways of responding to trauma.

Childlessness is an issue of deep religious concern in Africa. Men, women and couples with problems of sexuality and childlessness make use not only of the resources of traditional African religions but also of the many Pentecostal/charismatic churches and movements that have burgeoned throughout sub-Saharan Africa in the last three decades. Initially this was the domain of the older African independent churches, as far as the Christian response to childlessness is concerned; the new Pentecostals have taken on the challenge too. Based on the same biblical and traditional worldviews that events have causes, these churches have mounted ritual contexts that wrestle with the issues of sexuality and childlessness. In pursuing this salvific endeavor, however, the needs of those who may never have children seem to have been neglected by the churches considered here and represented by the Pure Fire Miracle Ministries, a Ghana/Nigeria charismatic church located in Ghana. Th is partial approach to 'healing' childlessness has led to onesided interpretations of what it means to be fruitful and prosperous and deepened the troubles of the childless.

How can one read Mark 5:1-43’s story from the multiple levels of post-colonial, feminist and HIV/AIDS perspectives?  There are, no doubt, many ways of reading any text.  But more importantly each of the above mentioned paradigm is a diverse field of methods and theories.  Mine can only be one small aspect of each of the above paradigms. My exposition will be done through providing a background of a narrative reading of the plot and setting of the story, while the analysis of characters will also come through in this section, it will largely be covered in all other sections.  The narrative reading will therefore be brought to interact with the methodological narratives of postcolonial, feminist and HIV/AIDS frameworks.  Yet the use of the postcolonial here denotes that my reading is both on and through the surface—that is, it also assumes a concrete history of the Roman Empire as well as to read the text as a narrative. The article employs narrative, postcolonial, gender and HIV/AIDS theoretical frameworks to read Mark 5:21-43.

This paper explores the potential that involving communities in media production has in post-conflict countries to foster healing and reconciliation. The trauma caused by intense violence on individuals and their communities is severe. In this context, communication is important to help people make sense of their realities and engage in a dialogue, both within their social network and with other communities. By either directly or indirectly involving people in the production process, individuals are given the opportunity to tell their stories and express their feelings. At the same time, those who are exposed to these types of productions can gain understanding of others' experiences. All these elements enable individuals to begin healing. This is discussed through a review of four case studies involving different types of media projects and communication designs carried out in Sierra Leone in the aftermath of the civil war.

INTRODUCTION: Femoral wound complications can threaten vascular grafts. Muscle flaps can be used to facilitate soft-tissue coverage and graft salvage. We report a series of sartorius flaps performed by vascular surgeons in the treatment of complicated femoral wounds. METHODS: Rotational sartorius flaps were performed to attempt salvage of underlying vascular grafts. We reviewed a prospective database to determine the outcomes of sartorius flaps on facilitating wound healing and graft salvage and patency. RESULTS: From 2005 to 2008, 21 sartorius flaps were performed in infected or threatened femoral wounds. Original operations included femoral endarterectomy with patch repair in 8, aortofemoral graft in 6, axillofemoral graft in 4, and femoral-distal bypass in 3 patients. Complete wound healing occurred in 18 patients (86%). Primary wound closure was achieved in 7 patients. Secondary wound closure was achieved in 11 patients with mean healing time of 2.3 months. All vascular reconstructions remained patent at the 9.5-month follow-up. CONCLUSIONS: Sartorius muscle flaps are effective at facilitating complicated femoral wound healing while maintaining graft salvage and patency.

Ang mahiwagang aklat na ito ay naglalaman ng mga karunongang lihim na nauukol sa pagkamit ng mga kayamanang panglupa, gaya na lamang sa pagpapalago ng mga negosyo, pagmimina ng mga ginto at iba pang mga mamahaling bato, at sa lahat pagtatagumpay ng lahat na uri sa mararangal na hanapbuhay. Matutunghayan din dito ang mga mahiwagang mga salita na maaaring magamit bilang depensa, proteksyon at pangontra sa mga masasamang loob, masasamang espiritu at lahat na nagbabalak ng masasama sa iyong buhay. Sundin lamang ng wasto ang mga pamilin ng aklat na ito upang hindi kayo maligaw ng landas habang kayo ay nag-aaral.

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Таблица воздействия на органы тела классических инструментов Музыка оказывает на нас определённое воздействие-в том числе, исцеляющее. Более того, каждый музыкальный инструмент "отвечает" за "свой" орган человеческого тела. Всё во Вселенной взаимосвязано. Связь природы, музыки и человеческого организма-огромна. Слушая музыкальный концерт, мы переживаем целый букет чувств в связи с многогранным влиянием на наши эмоции, душевное состояние и органы чувств, и сейчас вы узнаете, почему. Виолончель позитивно влияет на сердце. В то время как фортепьяно и скрипка расслабляют нервную систему. Похожим эффектом обладает флейта. А кларнет и гобой, в зависимости от манеры исполнения и даже времени суток, способны как стимулировать, так и подавлять мотивацию. Барабаны положительно действуют на печень и желудок, а также-любые неметаллические инструменты. Ибо у каждого органа тела есть также свой элемент в природе. Который может его ослаблять, либо-укреплять. Пожалуй, самый популярный и часто встречающийся инструмент в классических произведениях-скрипка, приводит в спокойствие душу, направляет к самопознанию, возбуждает сострадание. Орган, мощный инструмент, приводит в порядок мысли и даже гармонизирует поток энергии в позвоночнике. Второй самый популярный инструмент-фортепьяно-действует позитивно на работу почек и мочевого пузыря, очищает щитовидную Изменить 14 16 февраля 2019 433 дочитывания 1 5 мин.

Un ni iv ve er rs si it ty y o of f P Pr re et to or ri ia a The National Party had to be accountable and yes, as leaders they should have apologized for what had happened. This should have been a point of issue for the Commission and one of the areas where they had failed to act. Notwithstanding all the negative aspects of the Truth and Reconciliation Commission much positivism brought to the country as a whole, sections of society and to individuals. Nothing short of a miracle can heal a country. The terms of reconciliation, forgiving and healing became acceptable terms to many who were affected by the period of apartheid. South African history was given an opportunity to be recorded. People were given an opportunity to clear their conscious and find peace in truth. For the first time it was possible to see beyond the pain that many had suffered. As a country we would have been much poorer had the truth not been told. I believe it was truly a necessary part of our history.

Als Jezus zieken genas, waarom geneest Hij mij dan niet?
Heeft God een doel met mijn ziekte?
Houdt God wel van me, als Hij anderen wel maar mijn kinderen niet geneest?

Wie gelooft dat God liefdevol en almachtig is, botst bij het onderwerp genezing dikwijls op een muur van vragen. Op de vele vragen die er zijn krijg je in christelijke kringen verschillende antwoorden. Wat moet je nu geloven? De één zegt dat je een arts moet bezoeken, de ander ziet dat als een slag in Gods gezicht. Genezingstheorieën in het ene boek spreken die in een ander boek tegen. Verwarrend! Velen zeggen het gewoon niet te weten. Dat klinkt nederig, maar lost niets op. Je blijft zitten met je vragen. De bijbelse boodschap over ziekte en genezing blijft dan een mysterie. Omdat daarmee niemand geholpen is, gaan we in dit boek wat meer de diepte in.
Allereerst gaan we vier bekende christelijke visies op genezing naast elkaar zetten, vergelijken en waarderen. Gegarandeerd zit de jou bekende visie daartussen. In het tweede deel gaan we in op vragen rondom wetenschap en genezing, genezing en geloof, geloof en Gods soevereiniteit en Gods soevereiniteit en Gods koninkrijk. In het laatste deel roepen we op tot meer aandacht voor het lijden en de strijd in de omgang met genezing. Een theologie van genezing is immers niet af als er geen theologie van het lijden én een theologie van het strijden mee gemoeid is. Wil jij je visie vormen op God en genezing? Dan is dit boek een goudmijn!

ATAS NG MALAKING KAKULANGAN NATIN NG KAALAMAN SA PAGPAPAUNLAD NG MGA KALOOB (FACULTAD MEDIANIMIKA) AT UPANG MAKATULONG SA MGA KAPATID NA MGA KASANGKAPAN AT LALO PA SA MGA KASALUKUYANG NAGSASANAY NGAYON SA PAGPAPAUNLAD SA ANOMANG URI NG KALOOB, ANG MALIIT NA HALAW NA ITO BUHAT SA AKLAT NG MGA MEDIUM, AY INAASAHAN NAMING PAKIKINABANGAN NG MARAMING NAGSISIPAGSALIKSIK UKOL SA ESPIRITISMO.

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The Great Cauldron of the Otherworld has an archetypal role in many cultures.  In Celtic myths it served as a source of creativity and of poetic and artistic inspiration.  One of the four legendary treasures of Ireland, the Cauldron of Plenty magically provided an endless supply of tasty food and drink to the worthy. And it not only provided abundant food, but could also heal any wound, and even restore life to the dead.

Functionally, the Cauldron of the Otherworld and the ‘Healing Cauldron of Dreams’ share many similarities, which leads me to believe that the first may serve as a symbolic representation of the second.  If so, it makes a certain kind of sense that when I first began to experiment with the idea of using dreams as a source of guidance I intuitively chose to look to dreams as a potentially valuable source of information about diet and health. Over the years, this led to the development of what I call the “Dreamatarian Diet” and the “Dreamatarian Lifestyle.”

Is er evidence voor genezing op gebed? Zo ja, hoe vaak komt het voor? En waarom zijn er wel genezingsclaims over (bijv.) uitgezaaide kanker en niet over aangegroeide benen? In deze lezing die ik op 10 november 2017 hield voor het symposium 'Mijn God geneest' ga ik in op deze vragen.

Gerke, Barbara. 2014. "The Art of Tibetan Medical Practice." In Bodies in Balance - The Art of Tibetan Medicine, edited by Theresia Hofer, 16-31. The Rubin Museum of Art, New York in association with University of Washington Press, Seattle and London.

Why do humans heal one another? Evolutionary psychology has advanced our understanding of why humans suffer psychological distress and mental illness. However, to date, the evolutionary origins of what drives humans to alleviate the suffering of others has received limited attention. Therefore, we draw upon evolutionary theory to assess why humans psychologically support one another, focusing on the interpersonal regulation of emotions that shapes how humans heal and console one another when in psychosocial distress. To understand why we engage in psychological healing, we review the evolution of cooperation among social species and the roles of emotional contagion, empathy, and self-regulation. We discuss key aspects of human biocultural evo-lution that have contributed to healing behaviors: symbolic logic including language, complex social networks, and the long period of childhood that necessitates identifying and responding to others in distress. However, both biological and cultural evolution also have led to social context when empathy and consoling are impeded. Ultimately, by understanding the evolutionary processes shaping why humans psychologically do or do not heal one another, we can improve our current approaches in global mental health and uncover new opportunities to improve the treatment of mental illness across cultures and context around the world.

Using narratives from oral histories of LGBTQ migrant Latinas
in Los Angeles, California, and Mexico City, Mexico, this article
argues that, despite experiences of oppression, the narrators
practice resistance in their daily lives. The article first
addresses how the narrators confront conditions of detainability and deportability, making survival a constant struggle. It
then presents different ways in which the narrators engage in
resistance, from survival to community building and activism.
Finally, it argues that healing is a key factor in the narrators’
resistance—healing functions as both a tool for and outcome
of resistance.

Is er enige evidence voor gebedsgenezing? Zo ja, hoe vaak komt het eigenlijk voor? En waarom zijn er wel genezingsclaims over (bijv.) uitgezaaide kanker, maar niet over aangegroeide benen? In deze lezing voor het symposium 'Mijn God geneest' (10 nov. 2017) behandel ik deze vragen. Graag ontvang ik commentaar, aanvullingen, feedback om te kunnen verwerken voor de artikelversie die moet verschijnen in 'Geestkracht'.

This article presents a comparative clinical study of reinforced zinc oxide eugenol (EBA) cement and amalgam used as retrograde root filling materials. Alli patients were followed for a minimum of 3 years after surgery. Clinical and radiographic evaluation was performed. Successful healing with complete bone regeneration was noted in 57% in the reinforced zinc oxide eugenol group compared with 52% in the amalgam group. Uncertain healing with a certain degree of bone regeneration was seen in 24% in the reinforced zinc oxide eugenol group compared with 19% in the amalgam group. Unsuccessful healing with failure of bone regeneration was seen in 20% in the reinforced zinc oxide eugenol group compared with 29% in the amalgam group. Statistical analysis failed to show any significant difference in healing between the two retrograde filling materials. The results of this study indicate that retrograde root filling with reinforced zinc oxide eugenol cement has a similar prognosis as with amalgam over a 3-

For thousands of years and across a wide range of cultures people have reported amazing, even miraculous, healings. In ancient Greece the sick visited the temples of Asclepius with the expectation that they would either receive information in a dream to effect a cure or would receive healing directly from the gods.  Testimonies, stone tablets inscribed by grateful suppliants, specifically describe these events. . . .  While these testimonies may sound unbelievable to some, even today evidential reports of equally “miraculous” healings continue to appear.  . . .However, although radical healings do fall outside of the outdated Newtonian reductionist–materialist 19th century science still embraced by many doctors, 21st century science can in fact provide a reasonable explanation for many of them.  Experiments in modern physics have repeatedly shown that consciousness plays a fundamental role, even to the extent that some physicists have concluded that the universe seems primarily mental, not physical. And research has repeatedly confirmed that our minds can, and do, have profound effects on our bodies, that go far beyond the limits of the prevailing medical model.  The often belittled placebo effect has made cancer disappear, while in others, the nocebo (negative placebo) effect has lead to illness, and even death. (4) With the advent of psychophysiology and biofeedback, scientific research has shown that mind-body healing can have dramatic effects, and that individuals can take a proactive role.  Rather than passively receiving "outside-in" therapies from external sources, voluntary control methodologies have shown that people can take an active role in promoting their own healing processes - from the "inside-out."

The festival dedicated to the healing saint Agios (Saint, m.) Gerasimos is celebrated on the Greek island of Kephallonia, of which he is the patron saint, on 16 August, the day after his death. Two years after his death in 1579, his body was found to have undergone no decomposition, and it exuded a pleasant odour. He became the patron saint of the island in 1622. His relics are housed in his monastery and during the festival his sarcophagus is carried in procession to the plane tree by the well that the saint is said to have dug with his own hands. As the sarcophagus is carried in procession, the pilgrims lie down in its path so that the saint's body may pass over them, thereby healing them. Gerasimos is particularly famous for combating demons, and the pilgrims collect some dust from his tomb or fetch several leaves from his plane tree to keep as amulets. The article will present the festival as I experienced it during my fieldwork in 1992, and make some comparisons with similar cults in the Mediterranean world.