Body, Mind & Spirit Articles and Latest News

Medicine and Spiritual Healing Within a Region of Canada: Preliminary Findings Concerning Christian Scientists’ Healthcare Practices.

J Relig Health. 2011 Jun 17;

Authors: Terra Manca MA

Christian Science is the largest and most recognized of various spiritual healing groups that encourage members to forgo or overcome the need for medicine. Even so, it appears that some Scientists occasionally use medicine. In this study, I argue that Scientists in one region of Canada respond to influences on their healthcare practices differently and follow a variety of healthcare practices. These practices range from refusing medically necessary treatment (which could potentially harm individuals’ health) to making full use of the medical system. I base my findings primarily on interviews with eleven current members and one former Christian Scientist.

PMID: 21681598 [PubMed - as supplied by publisher]

[Read more →]

Classification of CAM Use and Its Correlates in Patients With Early-Stage Breast Cancer.

Integr Cancer Ther. 2011 Mar 7;

Authors: Saquib J, Madlensky L, Kealey S, Saquib N, Natarajan L, Newman VA, Patterson RE, Pierce JP

Hypothesis: Self-reported use of complementary and alternative medicine (CAM) has been shown to increase following a cancer diagnosis, and breast cancer survivors are the heaviest users among cancer survivors. The aim of this study was to determine whether the prevalence estimate of CAM use varied according to classification of CAM. The authors used a comprehensive system to classify CAM users and test differences in demographic, lifestyle, quality of life, and cancer characteristics among them. STUDY DESIGN: Participants were 2562 breast cancer survivors participating in the Women’s Healthy Eating and Living (WHEL) Study, aged 28 to 74 years. A structured telephone interview assessed CAM use, questioning about specific CAM practices, and whether use was related to cancer. This study examined CAM use in relation to demographics, health behaviors, and quality of life. RESULTS: Approximately 80% of the women used CAM for general purposes but only 50% reported CAM use for cancer purposes. Visual imagery, spiritual healing, and meditation were the most frequently used practices for cancer purposes. CAM use, defined as consulting a CAM practitioner and regular use, was significantly related to younger age, higher education, increased fruit and vegetable intake, and lower body mass index (P < .05). CAM users who had seen a practitioner were also more likely to report poor physical and mental health than non-CAM users (P < .05). CAM use was not associated with changes in physical and mental health between study baseline and 1-year follow-up. CONCLUSION: This study addressed important differences in the classification of CAM use among breast cancer survivors. Future studies need to further test the potential benefits and risks associated with CAM use.

PMID: 21382963 [PubMed - as supplied by publisher]

[Read more →]

Complementary and alternative therapy use in pediatric oncology patients with failure of frontline chemotherapy.

Pediatr Blood Cancer. 2011 Feb 25;

Authors: Paisley MA, Kang TI, Insogna IG, Rheingold SR

BACKGROUND: The use of CAM by the relapsed pediatric oncology population has largely gone unstudied. The main objective of this study was to describe the prevalence of and change in CAM use in oncology patients for whom frontline therapy had failed. Secondary objectives included describing patient/family objectives for using CAM, satisfaction with CAM, financial and time expenditures on CAM, and patient desire for physician involvement in CAM use. PROCEDURE: Fifty-four patients 0-25 years of age, for whom frontline therapy had failed, were enrolled. The subjects completed an anonymous one-time self-administered questionnaire. RESULTS: Eighty-two percent of respondents reported using CAM, 52% of which reported initiating or increasing CAM use after failure of frontline therapy. The most commonly used CAM categories were prayer/spiritual healing (83%) and oral/dietary supplements (31%). Prayer/spiritual healing was most commonly used to cure or slow the progression of cancer (59%). Oral/dietary supplements were used to improve overall health and well-being (65%). Estimates of money and time spent ranged from $0 to >$1,275 (median $225) and 1 to >700 hr (median 10 hr). Sixty percent of CAM users reported their oncologist was unaware of their use. Most participants who used non-spiritual/prayer CAM continued use while hospitalized or while receiving chemotherapy. CONCLUSIONS: Understanding usage patterns may better help pediatric oncologists and palliative-care specialists address the needs of this population, and protect against potentially dangerous drug interactions or side effects from combined CAM and chemotherapy use. Pediatr Blood Cancer © 2011 Wiley-Liss, Inc.

PMID: 21360653 [PubMed - as supplied by publisher]

[Read more →]

Non-uptake of colposcopy in a resource-poor setting.

Int J Gynaecol Obstet. 2011 Feb 22;

Authors: Chigbu CO, Aniebue UU

OBJECTIVE: To determine the rate of acceptance/refusal of colposcopy and the reasons for refusal by women referred for the procedure in southeast Nigeria. METHODS: An audit was performed of the computerized database for all women referred for colposcopy at the University of Nigeria Teaching Hospital, Enugu, from August 1, 2009, to July 31, 2010. The characteristics of those who accepted colposcopy were compared with those who refused the procedure. An interviewer-administered questionnaire was used to assess reasons for refusal and the subsequent treatment chosen. RESULTS: During the study period, 154 women were referred for colposcopy: 103 (66.9%) accepted and 51 (33.1%) refused. Those who refused were younger and tended to be nulliparous (P=0.029 and P=0.004, respectively). The most common reasons for refusal were fears of possible diagnosis of cervical cancer and compromise of future fertility. Most women who refused resorted to spiritual healing. CONCLUSION: The rate of refusal of colposcopy in southeast Nigeria was high, indicating an urgent need for appropriate remedial measures instituted through intensive education of women regarding cervical cancer and its prevention. Targeted counseling should be initiated early as part of prescreening counseling.

PMID: 21349518 [PubMed - as supplied by publisher]

[Read more →]

Health Care Behaviours and Beliefs in Hasidic Jewish Populations: A Systematic Review of the Literature.

J Relig Health. 2011 Jan 20;

Authors: Coleman-Brueckheimer K, Dein S

Cultural issues impact on health care, including individuals’ health care behaviours and beliefs. Hasidic Jews, with their strict religious observance, emphasis on kabbalah, cultural insularity and spiritual leader, their Rebbe, comprise a distinct cultural group. The reviewed studies reveal that Hasidic Jews may seek spiritual healing and incorporate religion in their explanatory models of illness; illness attracts stigma; psychiatric patients’ symptomatology may have religious content; social and cultural factors may challenge health care delivery. The extant research has implications for clinical practice. However, many studies exhibited methodological shortcomings with authors providing incomplete analyses of the extent to which findings are authentically Hasidic. High-quality research is required to better inform the provision of culturally competent care to Hasidic patients.

PMID: 21249524 [PubMed - as supplied by publisher]

[Read more →]

Human psychopharmacology and dose-effects of salvinorin A, a kappa opioid agonist hallucinogen present in the plant Salvia divinorum.

Drug Alcohol Depend. 2010 Dec 3;

Authors: Johnson MW, Maclean KA, Reissig CR, Prisinzano TE, Griffiths RR

Salvinorin A is a potent, selective nonnitrogenous kappa opioid agonist and the known psychoactive constituent of Salvia divinorum, a member of the mint family that has been used for centuries by Mazatec shamans of Mexico for divination and spiritual healing. S. divinorum has over the last several years gained increased popularity as a recreational drug. This is a double-blind, placebo controlled study of salvinorin A in 4 psychologically and physically healthy hallucinogen-using adults. Across sessions, participants inhaled 16 ascending doses of salvinorin A and 4 intermixed placebo doses under comfortable and supportive conditions. Doses ranged from 0.375μg/kg to 21μg/kg. Subject-rated drug strength was assessed every 2min for 60min after inhalation. Orderly time- and dose-related effects were observed. Drug strength ratings peaked at 2min (first time point) and definite subjective effects were no longer present at approximately 20min after inhalation. Dose-related increases were observed on questionnaire measures of mystical-type experience (Mysticism Scale) and subjective effects associated with classic serotonergic (5-HT2(A)) hallucinogens (Hallucinogen Rating Scale). Salvinorin A did not significantly increase heart rate or blood pressure. Participant narratives indicated intense experiences characterized by disruptions in vestibular and interoceptive signals (e.g., change in spatial orientation, pressure on the body) and unusual and sometimes recurring themes across sessions such as revisiting childhood memories, cartoon-like imagery, and contact with entities. Under these prepared and supportive conditions, salvinorin A occasioned a unique profile of subjective effects having similarities to classic hallucinogens, including mystical-type effects.

PMID: 21131142 [PubMed - as supplied by publisher]

[Read more →]

Complementary and Alternative Medicine Use Among Pediatric Patients With Leukemia: The Case of Lebanon.

Integr Cancer Ther. 2010 Nov 8;

Authors: Naja F, Alameddine M, Abboud M, Bustami D, Al Halaby R

Background: International evidence indicates that caretakers of pediatric leukemia patients are increasingly using complementary and alternative medicine (CAM) therapies. Such a trend has never been substantiated in the Arab world. Objective: Examine the frequency, types, modes, and reasons of CAM use among pediatric leukemia patients in Lebanon. METHODS: A cross-sectional design was utilized to survey (by phone) the caregivers of all pediatric leukemia patients on the rosters of the 2 largest cancer treatment facilities in Lebanon for years 2005-2009. A total of 125 parents out of 175 (71.4%) completed the questionnaire, which included 3 sections: socio-demographic characteristics, clinical information and CAM use details. Data analysis employed univariate descriptive statistics, t-test, and χ(2) RESULTS: Overall, 15.2% of respondents reported using one or more CAM therapies for their child (95% confidence interval: 8.9% to 22.0%). The main CAM therapies used included dietary supplements, prayer/spiritual healing, and unconventional cultural practices (ingesting bone ashes). CAM therapies were used for strengthening immunity (42.1%) and improving the chance of cure (21%). Pediatric users of CAM were 2 years older than nonusers and had been diagnosed with leukemia for a longer period of time (4.76 ± 3.24 vs 3.49 ± 2.38, P < .05). The percentage of males among CAM users was higher than that among nonusers (89.5% vs 56.6%, P < .05). CONCLUSION: Increasing awareness of both caretakers and physicians of pediatric leukemia patients on the effects and risks of CAM therapies is essential should rational, safe, and evidence-based utilization of CAM therapies be achieved.

PMID: 21059622 [PubMed - as supplied by publisher]

[Read more →]

Ua Neeb Khu: A Hmong American Healing Ceremony.

J Holist Nurs. 2010 Nov 1;

Authors: Capps LL

Ua neeb khu (pronounced “oo-ah neng kue”) is a ceremonial healing practice engaged in by Hmong Americans for the treatment of various health problems involving spiritually focused concerns that only a shaman practitioner is qualified to treat. A qualitative ethnographic case study method with participant observation was used to analyze a spiritual healing ceremony performed by a shaman healer (txiv neeb) for an elderly Hmong American male residing in a midwestern city in the United States. The healing ritual was filmed and reviewed with the shaman healer to identify symbolic meanings and processes. Through ritual exchange and reciprocal transaction between the spirit and living world, the shaman facilitated the resolution of the spiritual problem and promoted the patient’s healing and sense of well-being. Awareness of the symbolic aspects of ritual in ua neeb khu and the relationship to the patient’s world view is useful to health practitioners for a holistic understanding of Hmong American healing practices.

PMID: 21041553 [PubMed - as supplied by publisher]

[Read more →]

Alternative therapies: what role do they have in the management of lupus?

Lupus. 2010;19(12):1425-9

Authors: Chou CT

Systemic lupus erythematosus (SLE) is an autoimmune disease with higher morbidity and mortality among ethnic Chinese patients than Whites. Corticosteroid and other immunosuppressive drugs, including cyclophosphamide, azathioprine, and hydroxychloroquine are traditional therapies for this disease. Since the year 2000, mycophenolate mofetil and rituximab have been widely used in refractory SLE or severe lupus nephritis. Because the high disease activity remains, even after active therapy, and serious side effects from Western medicines may develop, more than 40% of SLE patients in Western countries are pursuing complementary and alternative therapies (CATs). CAT remedies are multiplex, and include herbal medicines, diets and vitamins, acupuncture, chiropractice, folk medicine, massage, spiritual healing, etc. Many herbal formulas have been used but in general their efficacy in treating lupus is doubted because of the lack of strong evidence. Tripterygium (T2) has demonstrated good efficacy in rheumatoid arthritis (RA) and SLE, but widespread use is limited due to the side effects. Through randomized clinical trials, we hope in the future that some Chinese medicines may be found helpful as CATs for SLE.

PMID: 20947552 [PubMed - in process]

[Read more →]

Related Articles

The Development and Validation of an Outcome Measure for Spiritual Healing: A Mixed Methods Study.

Psychother Psychosom. 2010 Aug 20;79(6):350-362

Authors: Bishop FL, Barlow F, Walker J, McDermott C, Lewith GT

Background: Spiritual healing, probably the oldest documented paramedical intervention, is a neglected area of research. In order to conduct further research into the effects of healing, a valid and reliable outcome measure is needed that captures the experience of individuals receiving healing (healees) and is not burdensome to complete. We aimed to develop such a measure. Methods: A mixed methods design was used. Focus groups and cognitive interviews were used to generate and refine questionnaire items grounded in the experiences and language of healees (Study 1). The resulting questionnaire was tested and its formal psychometric properties were evaluated (Study 2). Participants were recruited from a spiritual healing sanctuary and via individual healers (including registered spiritual healers, Reiki practitioners, healers affiliated with churches). Results: In Study 1, 24 participants took part in 7 focus groups and 6 cognitive interviews. 29 common effects were identified and grouped into 7 discrete dimensions that appeared to characterize potentially sustainable effects reported by participants following their experiences of spiritual healing. In Study 2, 393 participants returned completed baseline questionnaires, 243 of whom completed the questionnaire again 1-6 weeks later. Exploratory factor analysis generated 5 subscales, based on 20 of the items: outlook, energy, health, relationships and emotional balance. These subscales demonstrated acceptable internal consistency, convergent validity and test-retest reliability. Three of the subscales and the whole questionnaire demonstrated good sensitivity to change. Conclusions: We have produced a psychometrically sound healing impact questionnaire that is acceptable to healees, healers and researchers for use in future evaluations of spiritual healing.

PMID: 20733345 [PubMed - as supplied by publisher]

[Read more →]