Dissociation in Alternative Healers and Traditional Therapists: A Comparative Study

Heber, Alexandra; Fleisher, William; Ross, Colin A.; Stanwick, R S

doi:10.1176/appi.psychotherapy.1989.43.4.562

Cited by 23 publications

(11 citation statements)

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“…Heber et al 56 and Ross and Joshi 38 propose that studies should be done with non-clinical populations, so that their results can be more generally applied to the non-diagnosed population.…”

Section: Resultsmentioning

confidence: 99%

O diagnóstico diferencial entre experiências espirituais e transtornos mentais de conteúdo religioso

Júnior¹,

Moreira‐Almeida

2009

Rev. psiquiatr. clín.

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Context: Spiritual experiences can be confused with psychotic and dissociative symptoms, providing it is frequently a challenge for the differential diagnosis. Objective: To identify criteria to allow the elaboration of a differential diagnosis between spiritual experiences and psychotic and dissociative disorders. Methods: It was made a wide revision in the literature about the theme, in which 135 articles identified in the research in PubMed were examined. Results: Nine criteria were identified for a greater agreement among the researchers that could indicate an appropriate distinction between spiritual experiences and psychotic and dissociative disorders. They are, in relation to the lived experience: lack of psychological suffering, absence of social and occupational impairments, short duration of the experience, critical attitude (to have doubts about the reality of the experience), compatibility with the patient's cultural or religious group, no co-morbidities, control over the experience, personal growth along the time and an attitude to help the other ones. The presence of those conditions suggests a not pathological spiritual experience, but, on the other hand, there is lack of well controlled studies testing these criteria. Discussion: These criteria proposed in the literature, although reaching an expressive consensus among different researchers, still needs to be tested empirically, and methodological directions for future researches about this theme are suggested. Menezes Júnior A, Moreira-Almeida A / Rev Psiq Clín. 2009;36(2):69-76Keywords: Hallucination, dissociation, possession, trance. ResumoContexto: Experiências espirituais podem ser confundidas com sintomas psicóticos e dissociativos, constituindo-se muitas vezes em um desafio para o diagnóstico diferencial. Objetivo: Identificar critérios que permitam a elaboração de um diagnóstico diferencial entre experiências espirituais e transtornos psicóticos e dissociativos. Métodos: Foi feita uma ampla revisão na literatura sobre o tema, na qual foram examinados 135 artigos identificados em pesquisa no PubMed. Resultados: Foram identificados nove critérios de maior concordância entre os pesquisadores que poderiam indicar uma adequada diferenciação entre experiências espirituais e transtornos psicóticos e dissociativos. São eles, em relação à experiência vivida: ausência de sofrimento psicológico, ausência de prejuízos sociais e ocupacionais, duração curta da experiência, atitude crítica (ter dúvidas sobre a realidade objetiva da vivência), compatibilidade com o grupo cultural ou religioso do paciente, ausência de comorbidades, controle sobre a experiência, crescimento pessoal ao longo do tempo e uma atitude de ajuda aos outros. A presença dessas condições sugere uma experiência espiritual não patológica, mas, por outro lado, há carência de estudos bem controlados testando esses critérios. Conclusões: Esses critérios propostos na literatura, embora alcançando um consenso expressivo entre 84Menezes Júnior A, Moreira-Almeida A / Rev Psiq Clín. 2...

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Section: Resultsmentioning

confidence: 99%

O diagnóstico diferencial entre experiências espirituais e transtornos mentais de conteúdo religioso

Júnior¹,

Moreira‐Almeida

2009

Rev. psiquiatr. clín.

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“…First, Black and Ethnic Minority groups have introduced their approaches to health and wellbeing into the Western culture through the processes of globalization and mass migrations. Research reveals that the health beliefs and practices of many middle class Black Americans include naturopathy, homeopathy, acupuncture, yogic healing, psychic and faith healing, and the new age therapies (see Heber et al, 1989;Poulin & West, 2005). For most clients from Black and ethnic minority communities, there is no hesitation in seeking help from two or more healers, even for the most negligible of illnesses (Littlewood, 1990).…”

Section: Traditional Healing Practices In the Westmentioning

confidence: 99%

“…A number of studies on alternative, complementary and traditional healing practices have concluded that many Euro-Americans have been increasingly using traditional healing practices alongside conventional or allopathic medicine in the last two decades (Dein & Sembhi, 2001;Heber, Fleisher, Ross, & Stanwick, 1989;Hilton, Grewal, Popatia, Bottorff, Johnson, Clarke, Venables, Bilkhu, & Sumel, 2001;Moodley, Sutherland & Oulanova, 2008;Moodley & West, 2005;Rao, 2006). Indeed this practice has been growing and steadfastly increasing especially with the arrival of new immigrants who bring with them newer forms of health and mental health care practices.…”

Section: Introductionmentioning

confidence: 99%

Psychic retreats in other places: Clients who seek healing with traditional healers and psychotherapists1

Moodley

Sutherland

2010

Counselling Psychology Quarterly

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Since the beginning of time, people have been using a range of healing practices to resolve health and mental health concerns. Among these are the traditional healing practices which appear to be growing among immigrant communities in the West, for example, Yoga, Ayurveda, Astrology, Voodoo, Santeria; and, the newer forms, viz., Maat, Morita therapy, Naikan therapy, and many others. These indigenous healing methods seem to address some of the many shortcomings of conventional health care and are practiced in conjunction with, and at times in the place of, modern Western forms. It seems that including two different health care modalities is possible since competing and contradictory cures can be held alongside each other without creating conflict in the client. This paper discusses traditional and cultural healers and healing in non-Western countries and those practices that are engaged with in the diaspora. The paper also considers the use of traditional healing alongside Western counselling and psychotherapy -dual interventions. Finally, the paper explores several strategies that counsellors could undertake when working with ethnic minority clients, particularly those clients who also enter into dual relationships with traditional healers.

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“…Sharon H eb er e t a l (52) st udi ed 12 " a lte rna t ive heal ers" (who ofte n us e a fo r m of cha nneling) wit h th e Dissocia tive Experie nces Sca le (53) and th e Dissociat ive Di sorders Int erview Sched u le (5 1), co m pa ring th e m to 19 psych iat ric resid en ts and 102 kn own MPD pati ents. Th e grou ps we re com pa red in t erms of schne id er ian sym p to ms, seco ndary features of NIPD a nd number of ESP o r paranormal experie nce s. The resid ents rarely e ndorsed a ny of t he posi tive it ems, whereas cha nne ls e ndo rse d a n ave rage of 2.4 Schne id eria n sym pto m s, 3.0 secondary features of MPD a nd 7.8 ESP expe r ie nces.…”

Section: Phenomenology Ofchanneling Jefferson Journal Of Psychiatrymentioning

confidence: 99%

Multiple Personality and Channeling

Rogers¹

1991

JJP

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Dissociation in Alternative Healers and Traditional Therapists: A Comparative Study

Cited by 23 publications

References 0 publications

O diagnóstico diferencial entre experiências espirituais e transtornos mentais de conteúdo religioso

O diagnóstico diferencial entre experiências espirituais e transtornos mentais de conteúdo religioso

Psychic retreats in other places: Clients who seek healing with traditional healers and psychotherapists1

Multiple Personality and Channeling

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