Pub Date : 2018-12-31DOI: 10.14361/9783839445822-003
Walter Bruchhausen
For centuries, foreign notions of religion and medicine have divided African forms of healing into religious and medical aspects. This distinction developed into an institutional separation, which has proved problematic for African patients, who expect the previous unity of religious and medical aspects from their healers but are increasingly offered a medicalized, i.e. secular version of “traditional medicine” instead. There are different factors contributing to this discrepancy. For orthodox Muslims, Christian missionaries, and colonial doctors, while the use of herbs was acceptable, rituals controlling or addressing spirits mostly was not. Following the World Health Organization and the concept of “alternative medicine,” substances and experts came to be regulated by the state or scientifically researched in accordance with “biomedical” notions of efficacy and safety. Thus, elements that could be classified as religious by both functionalist and non-functionalist theories of religion were increasingly excluded, first in external perceptions and research, and later in legislation and social
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Pub Date : 2018-12-31DOI: 10.14361/9783839445822-004
M. Schrimpf
In contemporary Japan, many religious actors engage in therapeutic practices with the intention of curing or preventing disease, whether in new religious movements and the Japanese New Age, in folk religion or in “established religions” ( kisei sh ū ky ō ). Notwithstanding the prominent role of Buddhist scriptures, temples, and priests in medical practice and knowledge in premodern Japan, the introduction of a public healthcare system in the Meiji era (1868–1912) based on German medicine resulted in a functional and institutional differentiation between medicine and religion. Therefore, the question arises how contemporary religious actors offering therapeutic practices can legitimize their actions and position themselves in Japanese society. By choosing the example of a Nichiren-Buddhist priest’s concepts of Buddhist medicine and Buddhism as medicine, as well as healing practices in a new religion called Perfect Liberty Ky ō dan, two strategies of legitimizing and positioning therapeutic practices in the religious field will be described: the scientification of religious practice, and code-switching between the semantic fields of medicine and religion.
在当代日本，无论是在新兴宗教运动和日本新时代，还是在民间宗教或"既定宗教" (kisei sh ' ky ')中，许多宗教行为者从事治疗或预防疾病的治疗活动。尽管佛教经典、寺庙和僧侣在前现代日本的医疗实践和知识中发挥了重要作用，但在明治时代(1868-1912)，基于德国医学的公共医疗体系的引入，导致了医学和宗教在功能和制度上的区别。因此，问题出现了，当代宗教演员如何提供治疗实践，使他们的行为合法化，并在日本社会中定位自己。通过选取日莲派佛教僧侣的佛教医学和佛教作为医学的概念，以及一种名为“完美自由”的新宗教的治疗实践为例，本文将描述两种使治疗实践在宗教领域合法化和定位的策略:宗教实践的科学化，以及医学和宗教语义领域之间的代码转换。
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Pub Date : 2018-12-31DOI: 10.14361/9783839445822-009
Stephanie Gripentrog
In contemporary religious landscapes, entanglements between the field of religion and the field of psychology and psychiatry are manifold. In this paper, the psychological school of “Transpersonal Psychology” (TP) and specifically the work of the psychiatrist and LSD researcher Stanislav Grof is introduced in order to illuminate the inter-ferences between psychological or therapeutic discourses and religious discourses. Of particular interest are psychological approaches to Near-Death Experiences (NDE) and the way in which they become productive of religious imaginary. In this way, this paper will outline the boundaries between science and religion, or rather the fluidity of such boundaries, using the example of a specific discourse as manifested in schol-arly approaches to Near-Death Experiences in Transpersonal Psychology. “Mostly, they are considered abstract representations of an object. But, like all representations, they are neither simple nor adequate in themselves. They distort, unfix, and inflect the object. [...] In fact, concepts are, or rather do, much more. If well thought through, they offer miniature theories, and in that guise, help in the analysis of objects, situations, states, and other theories. [...] They travel—between disciplines, between individual scholars, between historical periods, and between geographically dispersed academic communities. Between disciplines, their meaning, reach, and op-erational value differ.” (Bal 2009: 11–12) has been our clinical impression that the most dramatic therapeutic changes followed sessions in which the patient experienced an intense psychedelic peak experience, the phenomenological description of which corresponded to the categories of (1) unity, (2) transcendence of time and space, (3) objectivity and reality, (4) sense of sacredness, (5) deeply felt positive mood and (6) ineffability […] Profound experiences of this kind were described by approximately 25% of the patients in this study. These patients were often those who seemed most completely free of a fear of death following their sessions.” (Richards et al. 1972: typical COEX system consists of many layers of unconscious material that share similar emotions or physical sensations; the contributions to a COEX system come from different levels of the psyche. More superficial and easier available layers contain memories of emotional or physical traumas from infancy, childhood, and later life. On a deeper level, each COEX system is typically connected to a certain aspect of the memory of birth, a specific BPM; the choice of this matrix depends on the nature of the emotional and physical feelings involved. […] The deepest roots of COEX systems underlying emotional and psychosomatic disorders reach into the transpersonal domain of the psyche.” independently of the body and of the physical senses. This evidence comes from par-apsychology, anthropology, LSD research, experiential psychotherapy, thanatology, and the study of spontaneously
在当代宗教景观中，宗教领域与心理学和精神病学领域之间的纠缠是多方面的。本文介绍了心理学派“超个人心理学”(TP)，特别是精神病学家和LSD研究者Stanislav Grof的工作，以阐明心理或治疗话语与宗教话语之间的相互影响。特别令人感兴趣的是濒死体验(NDE)的心理学方法，以及它们如何产生宗教想象。通过这种方式，本文将概述科学与宗教之间的界限，或者更确切地说，这种界限的流动性，使用在超个人心理学的濒死体验的学术早期方法中表现出来的特定话语的例子。“大多数情况下，它们被认为是一个对象的抽象表示。但是，像所有的表象一样，它们本身既不简单，也不充分。它们扭曲、不固定和弯曲对象。[…事实上，概念是，或者更确切地说，做得更多。如果经过深思熟虑，它们提供了微型理论，并以这种形式帮助分析对象、情况、状态和其他理论。[…他们在学科之间、学者个人之间、历史时期之间、地理上分散的学术团体之间旅行。在不同的学科之间，它们的意义、范围和操作价值是不同的。(2009年9月:11-12)是我们的临床印象，最戏剧性的治疗变化发生在病人经历强烈的迷幻高峰体验之后，其现象学描述对应于(1)统一性，(2)超越时间和空间，(3)客观性和现实性，(4)神圣感，在这项研究中，大约有25%的患者描述了这种深刻的经历。这些患者通常是那些在疗程结束后似乎完全不害怕死亡的人。(Richards et al. 1972:典型的COEX系统由多层无意识物质组成，这些无意识物质具有相似的情绪或身体感觉;对COEX系统的贡献来自不同的心理层面。更肤浅、更容易获得的记忆层包含了婴儿、童年和以后生活中情感或身体创伤的记忆。在更深层次上，每个COEX系统通常连接到出生记忆的某个方面，一个特定的BPM;这个矩阵的选择取决于所涉及的情感和身体感受的性质。COEX系统最深层的根源是情感和身心障碍，深入到心灵的超个人领域。“独立于身体和身体感官之外。这些证据来自超心理学、人类学、LSD研究、经验心理治疗、死亡学以及自发发生的全向意识状态的研究。所有这些学科都积累了令人印象深刻的数据，清楚地表明，人类意识能够做许多大脑(按照主流科学的理解)不可能做的事情，而且它是存在的主要和进一步不可简化的方面。(Grof 145-146)
{"title":"Mapping the Boundaries between Science and Religion","authors":"Stephanie Gripentrog","doi":"10.14361/9783839445822-009","DOIUrl":"https://doi.org/10.14361/9783839445822-009","url":null,"abstract":"In contemporary religious landscapes, entanglements between the field of religion and the field of psychology and psychiatry are manifold. In this paper, the psychological school of “Transpersonal Psychology” (TP) and specifically the work of the psychiatrist and LSD researcher Stanislav Grof is introduced in order to illuminate the inter-ferences between psychological or therapeutic discourses and religious discourses. Of particular interest are psychological approaches to Near-Death Experiences (NDE) and the way in which they become productive of religious imaginary. In this way, this paper will outline the boundaries between science and religion, or rather the fluidity of such boundaries, using the example of a specific discourse as manifested in schol-arly approaches to Near-Death Experiences in Transpersonal Psychology. “Mostly, they are considered abstract representations of an object. But, like all representations, they are neither simple nor adequate in themselves. They distort, unfix, and inflect the object. [...] In fact, concepts are, or rather do, much more. If well thought through, they offer miniature theories, and in that guise, help in the analysis of objects, situations, states, and other theories. [...] They travel—between disciplines, between individual scholars, between historical periods, and between geographically dispersed academic communities. Between disciplines, their meaning, reach, and op-erational value differ.” (Bal 2009: 11–12) has been our clinical impression that the most dramatic therapeutic changes followed sessions in which the patient experienced an intense psychedelic peak experience, the phenomenological description of which corresponded to the categories of (1) unity, (2) transcendence of time and space, (3) objectivity and reality, (4) sense of sacredness, (5) deeply felt positive mood and (6) ineffability […] Profound experiences of this kind were described by approximately 25% of the patients in this study. These patients were often those who seemed most completely free of a fear of death following their sessions.” (Richards et al. 1972: typical COEX system consists of many layers of unconscious material that share similar emotions or physical sensations; the contributions to a COEX system come from different levels of the psyche. More superficial and easier available layers contain memories of emotional or physical traumas from infancy, childhood, and later life. On a deeper level, each COEX system is typically connected to a certain aspect of the memory of birth, a specific BPM; the choice of this matrix depends on the nature of the emotional and physical feelings involved. […] The deepest roots of COEX systems underlying emotional and psychosomatic disorders reach into the transpersonal domain of the psyche.” independently of the body and of the physical senses. This evidence comes from par-apsychology, anthropology, LSD research, experiential psychotherapy, thanatology, and the study of spontaneously","PeriodicalId":269153,"journal":{"name":"Medicine - Religion - Spirituality","volume":"4 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127459787","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-12-31DOI: 10.14361/9783839445822-006
A. Pattathu
This article examines the discursive formations of Ayurveda as a healing practice that is entangled between religion and medicine, along with its potential for religious embodiment. Looking at the historical development of Ayurveda in Germany and its treatment by different academic disciplines, the article addresses the positions of Ayurveda practitioners in relation to religion and medicine, showing how this affects them and the potential for religious embodiment in the interactions and relationship between practitioner and patient. In this regard, the doctrine of the Doshas in Ayurveda plays a crucial role in its representation as the epitome of holistic healing. It will be shown that the notion of religious embodiment and the positions of the practitioners are constantly involved in processes of negotiation correlated with flexibility of positioning within the discursive field constituted by Ayurveda, religion, and medicine. 1
{"title":"Ayurveda and Discursive Formations between Religion, Medicine and Embodiment","authors":"A. Pattathu","doi":"10.14361/9783839445822-006","DOIUrl":"https://doi.org/10.14361/9783839445822-006","url":null,"abstract":"This article examines the discursive formations of Ayurveda as a healing practice that is entangled between religion and medicine, along with its potential for religious embodiment. Looking at the historical development of Ayurveda in Germany and its treatment by different academic disciplines, the article addresses the positions of Ayurveda practitioners in relation to religion and medicine, showing how this affects them and the potential for religious embodiment in the interactions and relationship between practitioner and patient. In this regard, the doctrine of the Doshas in Ayurveda plays a crucial role in its representation as the epitome of holistic healing. It will be shown that the notion of religious embodiment and the positions of the practitioners are constantly involved in processes of negotiation correlated with flexibility of positioning within the discursive field constituted by Ayurveda, religion, and medicine. 1","PeriodicalId":269153,"journal":{"name":"Medicine - Religion - Spirituality","volume":"84 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-12-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"126911140","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-10-18DOI: 10.14361/9783839445822-007
Dorothea Lüddeckens, M. Schrimpf
{"title":"Complementary and Alternative Medicine (CAM) as a Toolkit for Secular Health-Care","authors":"Dorothea Lüddeckens, M. Schrimpf","doi":"10.14361/9783839445822-007","DOIUrl":"https://doi.org/10.14361/9783839445822-007","url":null,"abstract":"","PeriodicalId":269153,"journal":{"name":"Medicine - Religion - Spirituality","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2018-10-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129096900","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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