Reframing voices and visions using a spiritual model. An interpretative phenomenological analysis of anomalous experiences in mediumship

Roxburgh, Elizabeth C; Roe, Chris A

doi:10.1080/13674676.2014.894007

Cited by 37 publications

(53 citation statements)

References 30 publications

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“…Some voice hearers find they cease to hear voices. Others find the voice is no longer distressing or pro lematic, or even that it can become frien ly and comforting (Roxburgh and Roe, 2014;Vaughan and Fowler, 2004). This is in contrast to sup ressing or ignoring the voice, since " …the tendency of individuals to react with suspicion and lack of communication with the voice… [is] uniquely associated with distress" (Vaughan and Fowler, 2004, p. 150).…”

Section: (I) Engaging With Rather Than Repressing Voicesmentioning

confidence: 85%

“…Studies su gest that being a le to choose when and where to communicate with voices is important, in terms of having a sense of control an ena ling the hearer to integrate and balance the voice with other a ects of their life (Jackson et al, 2010, p. 489;Roxburgh and Roe, 2014 (Jackson et al, 2010, p. 490-491).…”

Section: (Iii) Communicating With Spirits Within Chosen Boundariesmentioning

confidence: 99%

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Can jinn be a tonic? The therapeutic value of spirit-related beliefs, practices and experiences

Scrutton

2016

Filosofia Unisinos

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Religion and spirituality are increasingly associated with mental health, yet spirit-related practices, beliefs and experiences (SPBEs) are regarded with more suspicion. This suspicion is misplaced, and worryingly so, since, I argue, it shuts down a potentially therapeutic avenue in relation to anomalous experiences such as hearing voices and sensing the presence of the dead. A presupposition of this argument is that anomalous experiences are not inherently pathological but can become so as a result of the way they are interpreted and reacted to. While this claim is not new in itself, I will provide a philosophical foundation for it by defending a 'contextualist' view of pathology in the context of anomalous experiences against 'inherentist' alternatives, according to which some or all instances of anomalous experiences are inherently pathological.Keywords: religion, spirituality, auditory hallucinations, psychosis, pathology, mediumship, schizophrenia, hearing voices, mediumship, spirit possession, healing rituals. RESUMOA religião e a espiritualidade são cada vez mais associadas a ganhos em saúde mental. No entanto, práticas, crenças e experiências espirituais são vistas com suspeita. Esta suspeita é preocupantemente errônea visto que ela interrompe uma via potencialmente terapêutica com relação a experiências anômalas, como ouvir vozes e sentir a presença dos mortos. Uma pressuposição do meu argumento é que experiências anômalas não são inerentemente patológicas mas podem tornar-se patológicas como resultado do modo como são interpretadas e como se reage a elas. Apesar de essa reivindicação não ser inovadora em si, forneço uma fundação filosófica para ela ao defender uma visão "contextualista" da patologia no contexto de experiências anômalas contra alternativas "inerentistas" de acordo com as quais há instâncias de experiências anômalas que são inerentemente patológicas.

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Section: (I) Engaging With Rather Than Repressing Voicesmentioning

confidence: 85%

Section: (Iii) Communicating With Spirits Within Chosen Boundariesmentioning

confidence: 99%

Can jinn be a tonic? The therapeutic value of spirit-related beliefs, practices and experiences

Scrutton

2016

Filosofia Unisinos

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“…This movement offered "a very different discourse […] which assigned meaning and value to the content of voices" as a mode of religious subjectivity that was part of a whole range of spiritualist belief, practice, and experience (2012,70). Indeed, the contemporary spiritualist movement although much smaller and far more marginalized than its nineteenthcentury predecessor continues to offer meaning and a broader community that includes, but is not limited to, individuals ("mediums") who have anomalous experiences, including visions and voice hearing (Roxburgh and Roe 2014).…”

Section: Critical Discussionmentioning

confidence: 99%

Madness Decolonized?: Madness as Transnational Identity in Gail Hornstein’s Agnes’s Jacket

Miller

2017

J Med Humanit

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The US psychologist Gail Hornstein's monograph, Agnes's Jacket: A Psychologist's Search for the Meanings of Madness (2009), is an important intervention in the identity politics of the mad movement. Hornstein offers a resignified vision of mad identity that embroiders the central trope of an "anti-colonial" struggle to reclaim the experiential world "colonized" by psychiatry. A series of literal and figurative appeals makes recourse to the inner world and (corresponding) cultural world of the mad as well as to the ethno-symbolic cultural materials of dormant nationhood. This rhetoric is augmented by a model in which the mad comprise a diaspora without an origin, coalescing into a single transnational community. The mad are also depicted as persons displaced from their metaphorical homeland, the "inner" world "colonized" by the psychiatric regime. There are a number of difficulties with Hornstein's rhetoric, however. Her "ethnicity-and-rights" response to the oppression of the mad is symptomatic of Western parochialism, while her proposed transmutation of putative psychopathology from limit upon identity to parameter of successful identity is open to contestation. Moreover, unless one accepts Hornstein's porous vision of mad identity, her self-ascribed insider status in relation to the mad community may present a problematic "recolonization" of mad experience.

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“…This corresponds with the 'continuum model' of mental health which argues that individuals vary along a scale of poor mental health and good mental health, and that this can depend on various personal and external factors. In terms of AEs, for example, recent research has shown that it is not necessarily the AE itself that has an impact on whether or not the person experiences psychological distress, but rather how they appraise such experiences, perceived levels of social support, and whether or not there are opportunities to reduce stigma in a context that normalises and validates the experience (Brett, Heriot-Maitland, McGuire, & Peters, 2014;Heriot-Maitland, Knight, & Peters, 2012;Roxburgh & Roe, 2014;Taylor & Murray, 2012).…”

Section: Discussionmentioning

confidence: 99%

‘It’s about having exposure to this’: investigating the training needs of therapists in relation to the issue of anomalous experiences

Roxburgh

Evenden

2016

British Journal of Guidance & Counselling

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Reframing voices and visions using a spiritual model. An interpretative phenomenological analysis of anomalous experiences in mediumship

Cited by 37 publications

References 30 publications

Can jinn be a tonic? The therapeutic value of spirit-related beliefs, practices and experiences

Can jinn be a tonic? The therapeutic value of spirit-related beliefs, practices and experiences

Madness Decolonized?: Madness as Transnational Identity in Gail Hornstein’s Agnes’s Jacket

‘It’s about having exposure to this’: investigating the training needs of therapists in relation to the issue of anomalous experiences

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