Spiritizmas ir SVEIKATA
Sveikatos ir dvasingumo temos
Maldos galia – neįtikėtina maldos/meditacijos/mantrų galia
Apymirtinė patirtis (Near Death Experience) – daugiau informacijos apie AP tyrimų fondą su +4800 atvejų aprašų rasite čia
Hipofizė / Kankorėžinė liauka (Pineal gland) ir jos ryšys su mediumo komunikacija
- Ar sąmonė gali egzistuoti atskirai nuo kūno?
- Ar yra gyvenimas po mirties?
Mes visi esame susiję vienas su kitu, nes visų mūsų prigimtis bendra − ta pati energija, pasireiškianti kaip diferencijuota materija
Skirtingi dvasios lygmenys
Perispiritas – dvasios pusiau materialus apvalkalas, eterinis kūnas kur prasidėda ligos
Savižudybė – kūnas miršta, o dvasia gyvena toliau. Kur yra savižudžių vieta mirusųjų pasaulyje?
Psichė ir dvasia: ryšys tarp psichiatrijos ir dvasingumo (Psyche and Spirit: connecting psychiatry and spirituality) Psyche_and_Spirit_Newsletter_2nd_issue_Aug_2012
Dvasingumo ir sveikatos kongresai
Moksliniai tyrimai ir eksperimentinė plėtra
Moksliniai straipsniai (anglų kalba):
Corpus callosum size, hypnotic susceptibility and empathy in women with alleged mediumship: a controlled study
Marco Aurélio VinhosaBastosJr.Paulo Roberto HaidamusOliveira BastosGeraldo BarbosaFoscaches FilhoRicardo BrilhanteCondeJorge Guilherme OkanoboOzakiRenata BoschiPortellaDécioIandoliJr.GiancarloLucchetti
- •No differences in corpus callosum areas between mediums and nonmedium controls.
- •No differences in hypnotic susceptibility between mediums and nonmedium controls.
- •Mediums reported more anomalous experiences, but had similar mental health scores.
- •The rostrum of the corpus callosum area and hipnotizability were not correlated.
Evidence indicates that highly hypnotizable subjects may have larger area of the rostrum of the corpus callosum (CC). Mediumship can be defined as the alleged ability to communicate regularly with deceased personalities, and self-hypnosis is postulated as an underlying mechanism for this ability. Therefore, we aimed to investigate the CC area, hypnotic susceptibility, self-reported dissociation, and empathy in alleged mediums in comparison with healthy, non-medium controls.
The study sample consisted of 16 Spiritist mediums (medium group (MG)) and 16 non-medium controls. Magnetic resonance imaging scans were performed to measure the CC areas (total and subdivisions). The Harvard Group Scale of Hypnotic Susceptibility was used to assess hypnotizability, and self-reported measures were used to investigate anomalous experiences, mental health using the Self-Reporting Questionnaire-SRQ, dissociative experiences using the Dissociative Experiences Scale, and empathy using the Interpersonal Reactivity Index.
No between-group differences were found in the total or subdivided CC areas or in hypnotizability, with both groups showing intermediate levels. The rostrum of the CC area and hypnotizability were not correlated. The MG presented with significantly more anomalous experiences, but the two groups had similar scores for dissociation, empathy, and mental health.
The normal CC areas found in the MG are in contrast with the abnormal results typically observed in subjects with psychotic and dissociative disorders. Although hypnotizability was not different between groups, further studies are needed to replicate these findings in other samples.
History of ‘Spiritist madness’ in Brazil
ALEXANDER MOREIRA-ALMEIDA *, ANGÉLICA A. SILVA DE ALMEIDA, FRANCISCO LOTUFO NETO
Edited by Dr TOM DENING
Spiritism is widely accepted in Brazil and influences psychiatric practice, especially through religious-oriented hospitals. However, during the first half of the twentieth century it was considered an important cause of mental illness.
This paper first reviews opinions on ‘Spiritist madness’, written by the most eminent psychiatrists of the time, and then discusses the epistemological factors that have contributed to the conflict between medicine and Spiritism. We critically examine the appropriateness of the methods used in the debates, and how this has led to inferences about associations and causal relationships.
Throughout the last century, the psychiatric community has had a range of different attitudes to so-called mediumistic experiences. Although such
experiences are ancient and exist in every culture, well-controlled studies of the subject are scarce. Nowadays, psychiatry considers that spiritualist
experiences are culturally related, and are non-pathological in most cases, even contributing to psychological development and well-being (Cardeña,
Lyinn and Krippmer, 2000; Grof and Grof, 1989; Lukoff, Lu and Tuner, 1992). However, the standpoint assumed by most of the international psychiatric community in the first half of the twentieth century was quite different. Mediumistic practices were taken as serious threats to the population’s mental health and were to be opposed, if necessary by using arrests and hospitalizations.
The historical study of the ‘Spiritist madness’ in Brazil is a special opportunity to analyse the relation between psychiatry and spiritualism, because
it fuses two essential elements of the conflict: a flourishing psychiatric society under strong European influence, and dissemination of religions based on mediumistic practices (Spiritism and Afro-Brazilian religions, such as Umbanda and Candomblé). This study describes and analyses Brazilian psychiatry with regard to Spiritism in the first half of the twentieth century, at the time when debates on the subject were most intense.
Although we have emphasized the importance of epistemological factors in the study of ‘Spiritist madness’ in Brazil, this does not mean that they are the sole nor the main factors. Epistemology is merely one perspective from which the problem can be approached. Our study shows the importance of a critical approach to organized knowledge and to standard practice – even if they seem ‘evident’ and defended by important ‘authorities’. One must realize that the complexity of the real world frequently challenges and overrides the current attempts of scientific explanations derived from controlled environments. The recognition of limitations to scientific knowledge must be balanced against mystification and overenthusiasm. The unfounded idea that science goes far beyond its actual limits is still strong today. For this reason, social and political problems are constructed as if they were scientific, and ‘solutions’ are offered in a simplistic way which ignores the complexities of the real-life social and political issues in
question (Chalmers, 1994).
Finally, Popper (1995) emphasizes a humble intellectual posture, since from every solution to a problem, new unsolved problems arise. He said:
I believe that it would be worth trying to learn something about the world
even if in trying to do so we should merely learn that we do not know much.
This state of learned ignorance might be a help in many of our troubles. It
might be well for all of us to remember that, while differing widely in the
various little bits we know, in our infinite ignorance we are all equal.
Effect of laying on of hands as a complementary therapy for
pain and functioning in older women with knee osteoarthritis:
A randomized controlled clinical trial
Katy Andrade Monteiro Zacaron1,2 | Cláudia Soares dos Santos1 | Cyntia Pace Schmitz Corrêa1,3 | Yuri Cotta e Silva1 | Isabel Cristina Fonseca Reis1 |
Maryana Sant’Ana Simões1 | Giancarlo Lucchetti1
To assess the effects of laying on of hands (LooH) as a complementary therapy to kinesiotherapy, on pain, joint stiffness, and functional capacity of older women with knee osteoarthritis (KOA) compared to a control group.
In this randomized controlled clinical trial, participants were assigned into 3 groups: LooH with a spiritual component (“Spiritist passe” Group – SPG), LooH without a spiritual component (LooH Group – LHG), and a control group receiving no complementary intervention (Control Group – CG). Patients were assessed at baseline, 8 weeks, and 16 weeks. Primary outcomes were joint stiffness and functional capacity (Western Ontario and McMaster Universities Osteoarthritis Index [WOMAC]), and pain (WOMAC and visual analog scale). Secondary outcomes were anxiety, depression, mobility, and quality of life. Differences between groups were evaluated using an intention-to-treat approach.
A total of 120 women (mean age = 69.2 ± 5.2 years) with KOA were randomized (40 participants per group). At 8 weeks, SPG differed significantly from the LHG for WOMAC Functional Status (between-group difference in the change = 0.97; 95% CI: 0.35 to 1.59, P = .001); Anxiety levels (between-group difference in the change = 1.38; 95% CI: 0.11 to 2.65, P = .027); and also from the CG for all outcomes with exception of WOMAC Stiffness. After 16 weeks, SPG differed significantly from the LHG only for WOMAC Functional Status (between-group difference in the change = 0.92; 95% CI: 0.32 to 1.52, P = .001]) and also from the CG for all outcomes with exception of WOMAC Stiffness and timed up-and-go.
Our results suggest that LooH with a “spiritual component” may promote better long-term functional outcomes than both LooH without a “spiritual component” and a control group without LooH.