Friday, January 16, 2009
Wednesday, January 14, 2009
Spiritual Warfare
"consciousness can exist both beyond the body and independent of the body."
A wondrous being called me out of my classroom today.
I said,"I am looking for a shield, ... some protection ...".
The being spoke: "Read Psalm #3, I awaked".
Blessings to the wondrous being who appeared in the hallway at 5pm today and bestowed this teaching upon me.
PSALM #3
LORD, how are they increased that trouble me! Many are they that rise up against me.
2 Many there be which say of my soul, There is no help for him in God. Selah.
3 But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.
4 I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.
5 I laid me down and slept; I awaked; for the LORD sustained me.
6 I will not be afraid of ten thousands of people, that have set themselves against me round about.
7 Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.
8 Salvation belongeth unto the LORD: thy blessing is upon thy people.
signed,
the last shaman
A wondrous being called me out of my classroom today.
I said,"I am looking for a shield, ... some protection ...".
The being spoke: "Read Psalm #3, I awaked".
Blessings to the wondrous being who appeared in the hallway at 5pm today and bestowed this teaching upon me.
PSALM #3
LORD, how are they increased that trouble me! Many are they that rise up against me.
2 Many there be which say of my soul, There is no help for him in God. Selah.
3 But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.
4 I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.
5 I laid me down and slept; I awaked; for the LORD sustained me.
6 I will not be afraid of ten thousands of people, that have set themselves against me round about.
7 Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.
8 Salvation belongeth unto the LORD: thy blessing is upon thy people.
signed,
the last shaman
Tuesday, January 6, 2009
Shaman as: singer, "one who knows", rainbow-bridge
Spirits
Also the beliefs related to spirits can explain many different phenomena too, [Hoppál 2007c: 18] for example, the importance of storytelling, or acting as a singer, can be understood better if we examine the whole belief system: a person who is able to memorize long texts or songs (and play an instrument) may be regarded as having achieved this ability through contact with the spirits (for example among Khanty people).Hoppál 2005: 99]
Knowledge
Cognitive, semiotic, hermeneutic approaches
As mentioned, a (debated) approach explains the etymology of word “shaman” as meaning “one who knows”. [Hoppál 2005:14] [Diószegi 1962:13] Really, the shaman is a person who is an expert in keeping together the multiple codes through which this complex belief system appears, and has a comprehensive view on it in their mind with certainty of knowledge. [Hoppál 2005:15] The shaman uses (and the audience understands) multiple codes. Shaman express meanings in many ways: verbally, musically, artistically, and in dance. Meanings may be manifested in objects, such as amulets. [Hoppál 2005:14]
The shaman knows the culture of their community well, [Pentikäinen 1995: 270] [Boglár 2001:24] Hoppál 2005:25–26,43] and acts accordingly. Thus, their audience knows the used symbols and meanings — that's why shamanism can be efficient: people in the audience trust it. Such belief system can appear to its members with certainty of "knowledge" — this explains the above described etymology for the word “shaman”.Hoppál 2004:14]
Drum as the rainbow bridge
Drum is used by shamans of several peoples in Siberia; same holds for many Eskimo groups, [Barüske 1969: 24, 50–51] although its usage for shamanistic seances may be lacking among the Inuit of Canada. [Kleivan & Sonne 1985: 25]
The beating of the drum allows the shaman to achieve an altered state of consciousness or to travel on a journey. The drum is for example referred to as, “‘horse’ or ‘rainbow-bridge’ between the physical and spiritual worlds”. [Maxfield, Melinda. "The journey of the drum." ReVision 16.4 (1994): 157.] The journey mentioned is one in which the shaman establishes a connection with one or two of the spirit worlds. With the beating of the drum come neurophysiological effects. Much fascination surround the role that the acoustics of the drum play to the shaman. [http://texts.00.gs/Siberian_Shamanism,_2-D&C.htm Siberian shamans' drums] are generally constructed of an animal-skin stretched over a bent wooden hoop, with a handle across the hoop.
There are two different worlds, the upper and the lower. In the upper world, images such as “climbing a mountain, tree, cliff, rainbow, or ladder; ascending into the sky on smoke; flying on an animal, carpet, or broom and meeting a teacher or guide”, [Maxfield, Melinda. "The journey of the drum." ReVision 16.4 (1994): 157.] are typically seen. The lower world consists of images including, “entering into the earth through a cave, hollow tree stump, a water hole, a tunnel, or a tube”. [Maxfield, Melinda. "The journey of the drum." ReVision 16.4 (1994): 157.] By being able to interact with a different world at an altered and aware state, the Shaman can then exchange information between the world in which he lives and that in which he has traveled to.
For more information see:
http://dic.academic.ru/dic.nsf/enwiki/16431
Also the beliefs related to spirits can explain many different phenomena too, [Hoppál 2007c: 18] for example, the importance of storytelling, or acting as a singer, can be understood better if we examine the whole belief system: a person who is able to memorize long texts or songs (and play an instrument) may be regarded as having achieved this ability through contact with the spirits (for example among Khanty people).Hoppál 2005: 99]
Knowledge
Cognitive, semiotic, hermeneutic approaches
As mentioned, a (debated) approach explains the etymology of word “shaman” as meaning “one who knows”. [Hoppál 2005:14] [Diószegi 1962:13] Really, the shaman is a person who is an expert in keeping together the multiple codes through which this complex belief system appears, and has a comprehensive view on it in their mind with certainty of knowledge. [Hoppál 2005:15] The shaman uses (and the audience understands) multiple codes. Shaman express meanings in many ways: verbally, musically, artistically, and in dance. Meanings may be manifested in objects, such as amulets. [Hoppál 2005:14]
The shaman knows the culture of their community well, [Pentikäinen 1995: 270] [Boglár 2001:24] Hoppál 2005:25–26,43] and acts accordingly. Thus, their audience knows the used symbols and meanings — that's why shamanism can be efficient: people in the audience trust it. Such belief system can appear to its members with certainty of "knowledge" — this explains the above described etymology for the word “shaman”.Hoppál 2004:14]
Drum as the rainbow bridge
Drum is used by shamans of several peoples in Siberia; same holds for many Eskimo groups, [Barüske 1969: 24, 50–51] although its usage for shamanistic seances may be lacking among the Inuit of Canada. [Kleivan & Sonne 1985: 25]
The beating of the drum allows the shaman to achieve an altered state of consciousness or to travel on a journey. The drum is for example referred to as, “‘horse’ or ‘rainbow-bridge’ between the physical and spiritual worlds”. [Maxfield, Melinda. "The journey of the drum." ReVision 16.4 (1994): 157.] The journey mentioned is one in which the shaman establishes a connection with one or two of the spirit worlds. With the beating of the drum come neurophysiological effects. Much fascination surround the role that the acoustics of the drum play to the shaman. [http://texts.00.gs/Siberian_Shamanism,_2-D&C.htm Siberian shamans' drums] are generally constructed of an animal-skin stretched over a bent wooden hoop, with a handle across the hoop.
There are two different worlds, the upper and the lower. In the upper world, images such as “climbing a mountain, tree, cliff, rainbow, or ladder; ascending into the sky on smoke; flying on an animal, carpet, or broom and meeting a teacher or guide”, [Maxfield, Melinda. "The journey of the drum." ReVision 16.4 (1994): 157.] are typically seen. The lower world consists of images including, “entering into the earth through a cave, hollow tree stump, a water hole, a tunnel, or a tube”. [Maxfield, Melinda. "The journey of the drum." ReVision 16.4 (1994): 157.] By being able to interact with a different world at an altered and aware state, the Shaman can then exchange information between the world in which he lives and that in which he has traveled to.
For more information see:
http://dic.academic.ru/dic.nsf/enwiki/16431
Monday, January 5, 2009
Contribute to SOERCE.
This paragraph comes from George Washington Institute for Spirituality & Health (GWish)
http://www.gwish.org/
Background
GWish was established in May 2001 as a leading organization on education and clinical issues related to spirituality and health. Under the direction of Founder and Director Christina M. Puchalski, MD, associate professor of Medicine and Health Care Sciences, GWish is changing the face of healthcare through innovative programs for physicians and other members of the multidisciplinary healthcare team, including clergy and chaplains. Dr. Puchalski’s pioneering work has had a major impact on medical education, professional education, and clinical programs locally, nationally, and internationally.
Spirituality: A Clinical Definition
In 1999, the Association of American Medical Colleges Medical School Objectives Report III (pdf) defined Spirituality as follows:
Spirituality is recognized as a factor that contributes to health in many persons. The concept of spirituality is found in all cultures and societies. It is expressed in an individual’s search for ultimate meaning through participation in religion and/or belief in God, family, naturalism, rationalism, humanism and the arts. All these factors can influence how patients and health care professionals perceive health and illness and how they interact with one another.
Our Mission
GWish is working toward a more compassionate system of healthcare by restoring the heart and humanity of medicine through research, education and policy work focused on bringing increased attention to the spiritual needs of patients, families and healthcare professionals.
As a leader of education and/or work in spirituality and health, we are asking for your contribution to SOERCE. Please submit any educational materials related to your coursework or beyond. All submissions are welcome. Your submission will go through a review process and we will let you know if it is acceptable and/or needs any changes. We also ask for any creative ideas you might have about the website design, links you would wish to see, and any other creative ideas you may have.
Please contact Misha Kogan at hcsmrk@gwumc.edu or Laurie Lyons at hcslbl@gwumc.edu. Both of us can be reached by telephone at (202) 994-6228.
Thank you for your participation!
http://www.gwish.org/
Background
GWish was established in May 2001 as a leading organization on education and clinical issues related to spirituality and health. Under the direction of Founder and Director Christina M. Puchalski, MD, associate professor of Medicine and Health Care Sciences, GWish is changing the face of healthcare through innovative programs for physicians and other members of the multidisciplinary healthcare team, including clergy and chaplains. Dr. Puchalski’s pioneering work has had a major impact on medical education, professional education, and clinical programs locally, nationally, and internationally.
Spirituality: A Clinical Definition
In 1999, the Association of American Medical Colleges Medical School Objectives Report III (pdf) defined Spirituality as follows:
Spirituality is recognized as a factor that contributes to health in many persons. The concept of spirituality is found in all cultures and societies. It is expressed in an individual’s search for ultimate meaning through participation in religion and/or belief in God, family, naturalism, rationalism, humanism and the arts. All these factors can influence how patients and health care professionals perceive health and illness and how they interact with one another.
Our Mission
GWish is working toward a more compassionate system of healthcare by restoring the heart and humanity of medicine through research, education and policy work focused on bringing increased attention to the spiritual needs of patients, families and healthcare professionals.
As a leader of education and/or work in spirituality and health, we are asking for your contribution to SOERCE. Please submit any educational materials related to your coursework or beyond. All submissions are welcome. Your submission will go through a review process and we will let you know if it is acceptable and/or needs any changes. We also ask for any creative ideas you might have about the website design, links you would wish to see, and any other creative ideas you may have.
Please contact Misha Kogan at hcsmrk@gwumc.edu or Laurie Lyons at hcslbl@gwumc.edu. Both of us can be reached by telephone at (202) 994-6228.
Thank you for your participation!
Spirituality & Long Life are related
Mortality
Some observational studies suggest that people who have regular spiritual practices tend to live longer (9). Another study points to a possible mechanism: interleukin (IL)-6. Increased levels of IL-6 are associated with an increased incidence of disease. A research study involving 1700 older adults showed that those who attended church were half as likely to have elevated levels of IL-6 (10). The authors hypothesized that religious commitment may improve stress control by offering better coping mechanisms, richer social support, and the strength of personal values and worldview.
For more information see: http://www.pubmedcentral.nih.gov/articlerender.fcgi?artid=1305900
Some observational studies suggest that people who have regular spiritual practices tend to live longer (9). Another study points to a possible mechanism: interleukin (IL)-6. Increased levels of IL-6 are associated with an increased incidence of disease. A research study involving 1700 older adults showed that those who attended church were half as likely to have elevated levels of IL-6 (10). The authors hypothesized that religious commitment may improve stress control by offering better coping mechanisms, richer social support, and the strength of personal values and worldview.
For more information see: http://www.pubmedcentral.nih.gov/articlerender.fcgi?artid=1305900
Sunday, January 4, 2009
YOU ARE INVITED January 28, 2009 , 7 p.m. to 9:45 p.m.
YOU ARE INVITED TO A MEETING OF THE
SPIRITUALITY IN HEALTH-CARE NETWORK
“Integrating Spirituality and Health Care”
Wednesday, January 28, 2009 , 7 p.m. to 9:45 p.m.
Auditorium, Bridgepoint Health Center, 14 St. Matthews Road,
Toronto. (Entrance: On Broadview one block north of Gerrard)
Agenda:
7:00 - 7:10 Registration
7:10 - 7:15 Opening Remarks - Jeannette McCullough RN
7:15 - 7:30 Opening Sacred Ritual - John Rossiter-Thornton MD
7:30 - 8:30 Speaker - John Rossiter-Thornton MD,
Psychiatrist and Co--founder of Spirituality in Health-Care Network
Title: Spirituality, Science and Brain Scanning
Dr. Thornton will review the large variety of sources that suggest our
consciousness can exist both beyond the body and independent of the body.
He will pay particular attention to the contributions of Brain scanning
technology to the field of spirituality.
8:30 - 8:35 Announcements - Jeannette McCullough RN
8:35 - 8:50. Break
8:50- 9:30 Group Sharing
9:30 - 9:45 Closing Sacred Ritual - John Rossiter-Thornton MD
SHCN Executive: John Thornton MD, Larry Nusbaum MD and Jeannette McCullough
RN
SHCN Steering Committee: Eli Bay; Heloisa Porto; Maria Rossiter-Thornton RN;
Sharon CassToole PhD; and Brandon Klayman.
PARKING on the street or at hospital at your own cost.
http://www.spiritualityinhealthcare.net/
Next Meeting: Tuesday, March 31, 2009
SPIRITUALITY IN HEALTH-CARE NETWORK
“Integrating Spirituality and Health Care”
Wednesday, January 28, 2009 , 7 p.m. to 9:45 p.m.
Auditorium, Bridgepoint Health Center, 14 St. Matthews Road,
Toronto. (Entrance: On Broadview one block north of Gerrard)
Agenda:
7:00 - 7:10 Registration
7:10 - 7:15 Opening Remarks - Jeannette McCullough RN
7:15 - 7:30 Opening Sacred Ritual - John Rossiter-Thornton MD
7:30 - 8:30 Speaker - John Rossiter-Thornton MD,
Psychiatrist and Co--founder of Spirituality in Health-Care Network
Title: Spirituality, Science and Brain Scanning
Dr. Thornton will review the large variety of sources that suggest our
consciousness can exist both beyond the body and independent of the body.
He will pay particular attention to the contributions of Brain scanning
technology to the field of spirituality.
8:30 - 8:35 Announcements - Jeannette McCullough RN
8:35 - 8:50. Break
8:50- 9:30 Group Sharing
9:30 - 9:45 Closing Sacred Ritual - John Rossiter-Thornton MD
SHCN Executive: John Thornton MD, Larry Nusbaum MD and Jeannette McCullough
RN
SHCN Steering Committee: Eli Bay; Heloisa Porto; Maria Rossiter-Thornton RN;
Sharon CassToole PhD; and Brandon Klayman.
PARKING on the street or at hospital at your own cost.
http://www.spiritualityinhealthcare.net/
Next Meeting: Tuesday, March 31, 2009
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