Spiritual healing through contact with the world of the hereafter

2 1. Introduction Healers that treat people and animals through one method or another, however far removed from our school medicine and naturopathy we employ, have been a part of native tribes and native cultures since way back in time. They employ paranormal healing methods to achieve results. One also talks about spiritual healing . Processes see the light of day that can also be observed with other paranormal events, some are experimentally triggered and some appear spontaneously. These processes are nowadays classified as being part of the science of parapsychology. Parapsychology is a particularly interesting subject for the natural scientist because the transference of energy and the commutation of matter can be observed within its sphere of appearance that do not take place under normal physical conditions. The paranormal changeability of matter also makes a visible appearance in extreme cases of spiritual healing, the way it has for instance been occasionally observed within the religious sphere of Lourdes (1) and other places. There are well researched cases where major bone and tissue pieces have been restored within seconds and large wounds have closed. Spiritual healing (or paranormal healing) must be seen as the healing of damaged bodies or illnesses where no normal healing practices are applied, that does not run along known medical experiences and that cannot just be explained as suggestion or autosuggestion. The spirit of a human healer or a non-physical personality actively enters the picture instead, most of the time in connection with the heartfelt wish of the afflicted and in successful cases effects a complete or a partial healing of the illness within a short time. How this influence takes place is unknown, whether other factors are of importance or of pertinence is also unknown. Existing experiences however seem to indicate that it is an advantage, but not necessarily demandable, that the stricken person has an open-minded attitude towards spiritual healing, that this person believes that it is a possibility, that it fully co- operates and that it motivates an additional healing process through autosuggestion (as one likes to call it). This is however basically not required. • Spiritual healing is also successful with infants, animals and people that are completely unaware that they are subjected to this method of treatment. I know of a female doctor from the Rhineland for instance, who telephonically engaged the English healer Harry Edwards in difficult cases where her own treatment didn’t seem to bring results and this without the knowledge of the patient and that one could then often observe a sudden change to the illness. I am naturally aware that one could severely object to the subjective observations of this doctor. But these objections could also be tabled against other healing methods and all medicaments, if no serial tests and comparative scrutinies are available. One should therefore not carelessly wipe the observations of this doctor under the table, one should rather use them as a reason to study the phenomenon more intimately . • Spiritual healing has virtually settled itself within the religious sphere, ergo where one assumes or at least finds it plausible that extraterrestrial or divine energies have an effect. With peoples in antiquity or present day native tribes (2), the priest often deals with naturopathic and paranormal healing methods when treating people. This is particularly pronounced with peoples that promote the religious form of so-called shamanism . This is a markedly spiritistic religion that assumes the immediate survival of people after their terrestrial demise and that practices communication with deceased members of the tribe, nature spirits and the tribe’s deities. The mediator in this is the shaman, selected through being called upon, who has access to sacred regions, regions that the rest of the community do not have access to.