Leads
January 22, 2002
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Ecstatic experience p12
Illness incitation p 14
Hallucinogenic Drugs p14
Healing Journey p15
Seance p 16
Identification of Illness p14
Shaman as Liaison p15
Healing without the body p15
Therapeutic techniques ( medicinal plans) p20
Illness of renewal p 14
Confrontation with illness p18
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Joel Pothies, Ryan Murray, Mitch Fraser, Yoshimi Fukui
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Differences and/or Commonalities
* gender (ie. Wa Na believes "women are stronger healers
than men", p. 30)
* age
* geographic prominence (ie. developing nations?)
* reputations
* lifestyles
* 'cost' of services
* contact with spiritual world
* success/failure stories
* social backgrounds
* religious influences
* philosophical biases
* political power
* use of rituals
* use of herbs
* use of hallucinogenic drugs
* methods of rejuvenating themselves for healing
* nature of sicknesses healed
* nature of people healed
To discover more on Kinsley's Individuals
* curanderos in Central and South America (p. 22-4)
* the cult of the sacred mushroom ("The cult of the sacred
mushroom no doubt predates Christianity in Mexico but has become suffused
with Christian symbolism over the centuries", p. 34)
* the Mazatecs in Mexico (p. 33-5)
* Muslim healers (p. 24-6)
* Kalahari Kung healers (p. 27-30)
* traditional folk healers (p. 22-4)
* Eduardo Calderon Palomino in Peru (p. 22-4)
* Baba in Delhi, India (p. 24-6)
* Kau Dwa in South Africa (p. 27-30)
* Wa Na also in South Africa (p. 27-31)
* Abba Wolde Tensae in Ethiopia (p.31-3)
* Maria Sabina in Mexico (p. 33-5)
* Don Pedro Jaramillo in Mexico/Southern Texas (p. 35-7)
Other Individual Healers
* numbers (if possible)
* lifestyles (unwealthy backgrounds?)
* geographic locations
* personality characteristics
* spiritual influences (ie. Muslim, Christian)
* stories of how they became healers (ie. hereditary,
divinely-given)
* methods of healing (ie. "...curing people afflicted
by zar spirits", p. 31)
* methods of rejuvenating themselves for healing (ie.
Wa Na rejuvenating her num with certain habits, p.30)
Specific ideas
* morality = 'sin' = sickness
* spirits/demons = sickness
* modern medicine and ideas of origins of sickness
Conflicts of Interest
* individual healers vs. group healers
* individual healers vs. modern medicine
* dream interpretations via alternative healers vs. modern
psychoanalysis
* reputations of individual healers vs. group and modern
medical healers
Sheldon Miner, Amy Cormier, Sarah Christie, Cheryl Brown,Nicole
Sutherland
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"Healing Among the Kalahari Kung"
1. Further information requested pertaining to their head god, "Gao-Na". pg. 40
2. Further information on their principle which states "most people inherently are healers". pg. 40
3. Are there documented cases of the Kung's traditional healings? pg. 45.
4. What is the current situation of the Kalahari Kung? pg. 45.
5. Is there any theological framework (belief) along with healing? pg. 44.
6. Kalahari Kung healing practices are similar to Shamanic practices. Therefore, inquire into the the similarities of Shamanic practices. pg. 41.
7. Healing practices involving remedies derived from natural sources. ie. Herbs, hallucinogens, and/or chemical processes. pg. 42.
8. Inquiries pertaining to their altered states of consciousness during spiritual practices. pg. 40.
Michelle Snow, Nathan Atcheson, Troy Dunnett, Ben Bourque
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"Healing Ceremonies among the Navajo"
Leads: For Healing Ceremonies and among the Navaho (TWO VERSIONS!)
The beautyway chant (p. 47)
The causation of illness according to the Navaho (p.47)
The significance of priest chanters in the Navaho healing
ceremony (p.50)
The employment of purifier agents in Navaho healing ceremonies
(p.49)
Ceremonial location ô The Hogan or the altar
(p.50)
Native Navaho offerings Tobacco, prayer sticks (p.50)
Significance of lengths of chantway (p.48)
Sacred bundle (p.49)
Sacred microcosm (p.49)
The role of the diviner in the Navaho ceremony (p.48)
Navaho holy people vs. impurity or evilness (p.49)
Sand painting, mythology (p.51)
Significance of identifying the God (p.49)
Affirmation of healing or restoration chant (p.53)
Nick Roby (note taker), Jeff Polches, Angela Vardy (e-
mailer), Bria LeBlanc
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What is a Beautyway Chant?
Who does the Chanting? (priest-chanters)
What is the significance of the Sandpainting?
Who are the Navaho's Holy People and what are their roles?
Spiritual offerings, Medicine wheels, What are the types
of items that are used in these traditional healing ceremonies? (Tobacco,
cornmeal,prayer sticks)
How do the Navaho become ill? (Sex, food, property, death,
snakebites and fire)
What is the significance of having a specific environment/condition
of the Hogan required in order to perform the ceremony?
What is the Significance or reason for the evening ceremonies
and why could they last as long as nine day?
The Priest-chanter has a sacred bundle, what is in it
and what is it's role?
Where did the term "Priest" in priest-chanters come from
in the Navaho community?
How many chants are there, how are they learned, and
who is chosen to learn and become priest-chanters?
Who are the Diviners and what are their roles?
How are the diviners linked to Navaho mythology and symbols?
How are appropriate chants chosen for healing different
illnesses?
Why is it important for the patient to testify that things
are better at the conclusion of a chantway? How is the testimony
completed?
Why is Purification so important among the Navaho?
what all is involved in the purification process?
These leads were compiled by Angela Vardy, Nick Roby,
Bria Leblanc, Jeff Polches
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"Healers and Healing Rituals among the Zinacanteco"
1) Why is rum used during the healing rituals? Why not wine, water or some other beverage? (P.56)
2) Where can we find more information on the earth owners? (P.54)
3) Who, specifically are the Ladinos? What makes them different from the Zinacanteco? (P.54)
4) Does the chicken used in the ritual literally take on the illness from the patient? Why is this ok to transfer sickness from one living being to another?
5) What is specific/special about the four sacred mountains and three churches on the way to Hteklum? Why is Hteklum special? (P.54)
6) In the church at Hteklum, are the "saints" that are mentioned Catholic? (P.58)
7) Why the blend of Catholicism and Mayan traditions? The use of (possible) Catholic Saints in a ritual that seems like idol worship is interesting. (P.58)
8) Is there any similarity or historial/cultural ties to voodoo?
9) What role does gender play in the healing rituals? (P.58)
10) How does this method of healing work in regards to epidemics as it seems to require a lot of personal attention from the healer?
11) What happens when/if the healer gets sick?
12) How do the modern medicine doctors play off of the traditional healers, or is this even an issue? (P.58)
13) People get sick due to moral issues. Is this the same in regards to legal issues?
14) Where can we find more information on the pilgrimages and the link between the illness and the specific location and journey? (P.57)
15) Do any other cultures besides the Mayan influence the Zinacanteco? (P.54)
16) Where can we find more information on the "pulsing" technique? (P.56)
17) What/how can the healer learn from the dreams of the patient? (P.55)
18) How do the Zinacanteco deal with mental illness? (P.55)
Gail, Mae, Kathryn (with Jen and Nigel)
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"Demonology: Healing Scenarios from North India"
-Balaji temple-pg.67(healing temple)
-Pisach Mochan-pg.63(healing temple)
-Bhuts and Prets(demons)-pg.60
-Ojas and Shokas(healers)-pg.61
-bhaddah-pg.61(funeral service for demons)
-Brahmans-pg.64(healing priests)
-vedict rituals-pg.63(process of satisfying demons with an offering)
-Peshi-pg.67(trance during the healing process when the demons appears)
Pitre lok-pg.67(land of the ancestors where they banish demons)
Hanuman-(hindu monkey god)pg.67
Preta-naja-pg.67(lord if the prets)
Mahakal Bhairau-pg.67(a form of god)
Birs-pg.62(goddesses or heros)
Guru-pg.67(master of the healing arts)
duta-pg.68(protecting spirit)
mental illnesses in india-pg.69
Stephanie Arbeau(note-taker), Jeff Creamer, Robert Lewey,
Tricia Perry(e-mailer), Catherine Rolfe
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LEADS
1. "Jesus main roles, perhaps his central role, in the Christian Gospels, was that of a healer"P.89
AGREE or DISAGREE?
2. "Jesus experienced a period in the wilderness that is reminiscent of a shamanic initiatory ordeal"P.89
WHAT OTHER ORDEALS?
3. "Wholeness was not only spiritual but physical and mental, according to the Gospel writers' understanding of Jesus the healer."P.95
HOW & WHY?
4. "Jesus, was tended by, communicated directly with, and cultivated a special relationship with spirits, particularly God, whom he sometimes referred to as Father."P.90
HOW & WHY?
5. "It is very likely that people who were healed by touching Jesus garments had great expectations from hearing stories of his powers."P.92
DISTRIBUTION OF GREATNESS; HOW?
6. "There are 41 different cases of healing in the Gospels, but obviously there were many more, as several accounts of Jesus healing mention that he healed many people at one time but don't describe or enumerate these cases."P.89
WHY?
7. "Jesus resembles the shamanic type of healer... Judaism had much in common with cultures in which shamans were and are prominent and that healers in first-century Judaism used techniques that typify such cultures."P.91
BIAS in GOSPEL?
8. "The shaman-to-be undergoes severe testing in preparation for assuming a spiritual career."P89
WHAT TYPE of TESTING?
Adam(scribe), Tanya(e-mailer), Josh, Carolyn, & Lisa
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"Healing in the Christian Tradition after Jesus"
Leads
1. It would be nice to do further research on specific healing rituals. For example, the transformation of extreme unctions could be researched. (pg. 96, 105, 106)
2. Kinsley gives two theological interpretations for healing. We think there are probably more and we would like to see this topic investigated further. (pg. 97)
3. It would be interesting to look further into specific charismatic leaders, like Jerry Falwell. (pg. 96 sort of)
4. What did healing look like without the moral framework? (example: Jesus as the Healer)
5. The concept of illness as a blessing, as well as healing as a blessing, should be given consideration. This brings forth the notion of opportunity to improve oneself. (pg. 105)
6. For further insight, the specific books that Kinsley used as references should be consulted. One particularly interesting source was Sanford's The Healing Light. This would be interesting because it brings forth a unique aspect. Sanford taught people to heal. Can you teach people to be charismatic healers? Can anyone be a healer? Both questions are worthy of thought.
7. The topic of illness being used as a controlling device by the church is somewhat important. (pg. 104) Can healing be accessed outside the church? An alternative thought arising from this discussion centres around the question: What were mystics saying at the same time?
8. Exorcism as a way of healing could be looked at in more depth. On page 98, the story of Martin talks about this.
9. Another concept is communion as a way to be healed from the inside out; taking the body and blood as part of yourself.
10. Does healing come from the ritual itself or from the idea we give ritual? Is it only in our minds that the ritual "causes" healing? In the case of last rites, the words and prayers said at that time have not always been said at death. They used to be said for physical healing as well. Why are they deemed specifically appropriate to death only?
11. What are the differences between how Jesus envisioned healing and how the church formed it to be? This would involve specifically looking at Jesus.
12. We would like to see the role of the patriarchy and its power toward healing investigated.
13. What was happening in the church at the time that ideas around theology and healing were formed? What was happening in the world?
14. How much criticism did healers after Jesus receive?
15. Interesting research would come from the idea that massage therapy seems to utilize some of the ideas of healing as touching and gestures. Is there a connection at all? (pg. 99)
16. Is there a healing power of language? This applies when people are blessed with words.
17. Charismatic (ex. Jerry Falwell) say it is important to use the name "Jesus". ("In the name of Jesus, I renounce these demons". Where does this stem from?
18. Does personal experience play an important role in healing? You have been healed as a result of your faith so you go out and help others. Healing others may bring about one's own healing.
19. Are individual personality types attached to specific illnesses or emotions?
20. What does charismatic mean exactly?? What did it mean then compared to what it means now?
Merri Lee (scribe), Ali, Shelley, Melissa
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Leads. . .
(115) "The vast majority of people who go to Lourdes do not experience any dramatic physical cure. . ."There is the assumption that ALL are 'cured'.
(116) "The process of healing in many cases involves patients coming to terms with their physical impairment."
(108) Pagan Christianity verses Christianity- are they not on opposite ends? . . . Churches were built on the sites of pagan healing shrines. . . The healing rituals of these pagan shrines often persisted and the role of the former pagan priests was assumed by the new Christina priests"
(109) "some of the most popular early Christian healing shrines were dedicated to saints who were physician." Why were they physicians?" Why were they saints? What did it take to gain the status of saint?
(109)" "new" Christian doctor-saints continued to practice medicine. . ." Most saints are people who are martyred, how can one be labelled"doctor-saint" if one is still alive?
(109) ". . .pilgrims sleep in the church or shrine in the hope of being visited or blessed by the presiding saint in a dream." (getting ahead of ourselves) We wonder, if God creates people the way they are for a reason,and one is perhaps intended to be 'inflicted'. Why do other figures (saints/shrines) so readily heal?
(111) What makes a place valid (selected?) to be a shrine?. . . The church after conducting an investigation, declared that apparitions valid and began a program to develop the shrine."
(111) "Hotels sprang up, a church was built, and the water from the spring was channelled into pools in which pilgrims could bathe." Do people pay to attend or be a part of the "Rosary Pilgrimage"? Is it just a money-maker?
(114) What is the significance of Baptism? Is one forever healed? "the curative symbolism of baptism. .." For example, if a person is suffering form pneumonia and is immersed in a pool of cold water in the spring, is this really going to be healing?
Does one NEED to have faith? "Faith also seems to have played an important part in the experience of some famous Cures." Thus, do you need a little or a lot of faith, if any?
(117) Is it all state of mind? "the fact that illness is not only physical, that mental torment and anguish can be as incapacitating and painful. . ."
(116)"I who went there to be cured and still a cripple." To what extent can you believe someone? Is this quotation a cover for the feeling of NOT being cured?
(114)Is all of Christianity included? "Ingesting the sacred element, the communicant prays: "Lord I am not worth to receive you, but only say the word and I shall be healed." None of us in the group who are non-Catholic knew of any shrines in our own denomination.
Owen (contributor), Megan (scribe), & Fay (e-mailer)
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"Contemporary Christian Faith Healers"
Leads
- "Many prominent Faith healers were from low social classes and economically depressed backgroundsà"(p,127) We wanted to know if it was by coincidence that these people all came from the same background or is there some kind of connection.
- The chapter mentions a story of a woman that assaulted one of the faith healers. She torn off all his buttons and hit him then he put his hand on her head. She suddenly stopped and exclaimed she was free. We wanted to know more about why she attacked him in the first place? Did he do or say anything? Does this reaction happen often towards faith healer?(p131)
- "In terms of Shaman healersà"(p137) Are faith healers and shaman healers the same thing?
- "Another striking feature of Kathryn Kuhlman's role as a healer was her ability to discern illness and healing in those who attended her service"(p.135)
- " Health, however is understood to be a reflection one's relationship with godà"( p134) This leads us to the question if we are sick does this mean we have a bad relationship with god? What if the people who become healed do not attend services or the practice the worship of God , do they suffer a relapse in their illness?
- How much does the charisma of the faith healers and their service effect the healing process? Does it aid in this the healing process? Without the crowds and the drama would it still have the same effect?
- "This phenomenon, which is also evident with many other faith healers and in small healing groups, is referenced to as " going down under the power". (p.134)Many people describe the same feeling in different religious practices. The different descriptions from people example from a calm sensation to being suck by lightning. Also the different techniques used example one healer needed to strike a person for the healing to transpire while another does not need to even touch a person to heal them.
- Limited time and space for healing
- A skeptical point of view, were these people who were healed examined by a doctor? Can a doctor explain any of these "miracles" that occur
Group: Jane Donahue(note taker) , Amanda Chase, Tracey
Lewis (emailer)
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"Healing in Contemporary North American Christianity"
1. What is Pentecost and its movements?
2. What is the Order of St. Luke , Anglican Church?
3. Who is Agnes Sanford and did her views modernize Christian concepts and ideals?
4. What is "A Course In Miracles" and its doctrine?
5. What are the healing rituals in the "Book of Common Prayer"?
6. What is a Pentecostal Catholic?
7. What is a description of Exorcism?
8. On Pages 142 and 147 Kinsley contradicts himself. He says one 142 that anyone can pray and heal anyone else or himself, then on 147 he says that is not to be done by oneself. (Paraphrasing because I don't have my text in front of me at this time.)
Karen Connolly (e-mailer), Robert Frenette (Scribe), Caroline
Jeppesen (Contributor)
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