Healing Emotions Through Philosophical Thinking, Saggio

Healing Emotions Through Philosophical Thinking 1
Healing Emotions Through Philosophical Thinking
Jeonghoon Um
Abstract
Manifesting in diverse forms, mental and emotional health problems within the contemporary
society have proven challenging to current biomedical healing practice and thereby remain a
significant threat to individuals’ welfare. Considering the complexity of human emotions, ailing
members of the society remain susceptible to adverse health implications accountable to poor
emotional wellbeing. Spawning across diverse cultures with further support from narrative and
explorative philosophies, the presence of body, spirit, and mind remains acknowledged as a
fundamental foundation of human beings. The study adopts a theoretical approach to research
and subjects base eligible base literature to the Creswell data spiral for addressing the primary
research problems. Through a concrete inclusion criterion, a total of 46 studies and corporate
reports are explicitly explored within the exploration. The organization of information under
themes indicates the imperative role of a myriad of holistic healing approaches in appraising the
emotional and psychological welfare of individuals. Findings indicate that the adoption of
philosophical reasoning remains critical in capacitating of hurt individuals to use their natural
body resources in healing. Philosophical perspective allows for inner integration, balance and
synchrony with nature such that the healing process emanates from within and further
accentuates to natural healing. In essence, the integration of the mind, body and spirit holds the
capacity to appraise the natural healing process in the quest to improve an individual’s welfare.
Future explorations should concern with the integration of the holistic approaches within the
contemporary medical practice for proximal health benefits.
Keywords: wellbeing, philosophical thinking, emotions, holistic approach.

Table of Figures
Figure 1: Creswell Data Analysis Spiral (Creswell, 1998) ·························································· 87
Figure 2; Perpetuity, philosophical thinking, general absoluteness, possibilities ······················· 94
Figure 3; Box and Whisker plot for confidence intervals of mind-body therapies application
across diverse members of society ···························································································· 109

Table of Contents
Abstract ·········································································································································· 2
Table of Figures ····························································································································· 3
Chapter One: Introduction ············································································································· 7
1.1 Overview ····························································································································· 7
1.2 Background Information ···································································································· 10
1.3 Statement of the Problem ·································································································· 14
1.4 Theoretical Framework ······································································································ 15
1.4.1 Life mission theory ····································································································· 16
1.4.2 Holistic process theory ································································································ 18
1.5 Purpose of the Study ········································································································· 18
1.6 Research Questions ············································································································ 19
1.7 The Significance of the Study ···························································································· 20
1.8 Definition of Terms ············································································································ 22
1.9 Organization ······················································································································· 23
Chapter Two: Literature Review ································································································· 25
2.1 Conceptualization of Healing ···························································································· 25
2.2 Spirituality and Human Capacity ······················································································· 29
2.3 Religion and Spirituality in Clinical Settings ····································································· 33
2.4 Meditation Practice ············································································································ 35
2.4.1 Reflection of mind, body and spirit through meditation ············································· 35
2.4.2 Meditation and health ·································································································· 37
2.5 Philosophy and Healing ····································································································· 40
2.5.1 Truth and healing ········································································································ 42
2.6 Spirituality and HIV and Emotional Well Being, Disease Progression ···························· 46
2.6.1 Spirit-mind-body framework ······················································································· 47
2.6.2 Spirituality integrated mental health interventions ······················································ 50
2.6.3 Morals of spiritual-mental health care ········································································ 52
2.7 Yoga, Spirituality, and Healing ·························································································· 53
2.7.1 Emotional Quotient and Yoga ····················································································· 56
2.8 Holistic Healing Services for Survivors ············································································ 57
2.9 Complementary and Alternative Medicine ······································································· 60
2.9.1 Organic based therapies ······························································································· 63

2.9.2 Mind-body therapies ···································································································· 63
2.9.3 Manipulative and body-based therapies ······································································ 64
2.9.4 Energy-based therapies ································································································ 65
2.9.5 Systems of care ············································································································ 65
2.10 Traditional Chinese Medicine (TCM) ············································································· 67
2.10.1 Qigong and T'ai Chi ··································································································· 69
2.11 Holistic Healing Approaches ··························································································· 70
2.11.1 Chiropractic ··············································································································· 70
2.11.2 Homeopathy ··············································································································· 71
2.11.3 Aromatic healing ······································································································ 73
2.11.4 Reiki ·························································································································· 74
2.12 Integration of Eastern and Western Treatment Paradigms ··············································· 74
2.13 Chapter Summary ············································································································· 76
Chapter Three: Methodology ······································································································· 78
3.1 Research Methods ·············································································································· 78
3.2 Data Collection ·················································································································· 80
3.2.1 Search strategy ············································································································ 80
3.2.2 Inclusion and exclusion criteria ·················································································· 82
3.3 Hypothesis Testing ············································································································· 85
3.4 Data Analysis ···················································································································· 86
3.5 Chapter Summary ··············································································································· 88
Chapter Four: Research Findings ································································································ 90
4.1 Research Question One ····································································································· 91
4.1.1 Philosophy and healing ································································································ 92
4.2 Philosophical Thinking ····································································································· 99
4.3 Research Question Two ··································································································· 107
4.3.1 Mind-body therapy ···································································································· 108
4.3.2 Holistic healing ·········································································································· 112
4.3.3 Dynamic Holistic Approaches ··················································································· 120
4.4 Research Question Three ································································································ 123
4.4.1 Human Emotional and Mental complexity ································································ 123
4.4.2 Heterogeneity across Health issues ·········································································· 126
4.5 Chapter Summary ············································································································ 127

Discussion and Interpretation of Findings ················································································· 128
5.1 Research Question One ··································································································· 128
5.1.1 Avicenna’s healing truth ···························································································· 128
5.1.2 Morality and appraisal of healing ·············································································· 132
5.1.3 Living consistently ··································································································· 133
5.1.4 Emotional and psychological attributes ···································································· 135
5.2 Research Question Two ·································································································· 137
5.2.1 Spirituality and healing ····························································································· 142
5.2.2 Religion and spirituality within clinical settings ······················································ 144
5.2.3 Meditation and Health ······························································································· 148
5.2.4 Dynamic holistic approaches ····················································································· 151
5.3 Research Question Three ································································································ 155
5.3.1 Human emotional and mental complexity ································································· 155
5.3.2 Heterogeneity across health issues ············································································ 157
5.4 Implications for Professional Practice ·············································································· 158
5.5 Recommendations for Future Research ··········································································· 159
5.6 Conclusion ························································································································ 160
References ·································································································································· 161
Chapter One: Introduction
1.1 Overview
As a response driven by both internal and external stimuli, individuals experience diverse
emotional milestones which significantly model the welfare. While the motivation underlying the
incarnation of diverse feeling and emotions remains multi-faceted, the accompanying
implications interfere with normal development and engagement of the victimised individuals.
With explicit exposure to the stochastic immediate environment, humans remain susceptible to a
range of elements directly or indirectly affective of their physical, social and psychological
domains of existence. Spawning across diverse cultures with further support from narrative and
explorative philosophies, the presence of body, spirit, and mind remains acknowledged as a
fundamental foundation of human beings (McCabe, 2008). From a broader perspective,
emotions and feelings encapsulate processes and mental states which relate with other
psychological states and processes thereby attributing to the exhibition of unique behaviours
among victimised individuals. Multiple evolutionary theories attempt to explain the causation,
evolution, and dynamics of human innate emotions in a bid to comprehend and endorse the
appraisal of the human emotional and mental capacities (Singh, et al., 2017).
Drawing from the sciences of the mind, and moral psychology based on a holistic
approach, philosophy explores the naturalism the philosophy of the mind in the quest to
illuminate the philosophical queries regarding human emotions. While naturalism in range of
philosophy areas remain controversial, natural approaches follow to questions, critic, review and
synthesize critical information relevant in addressing the role and dynamics of emotions in moral
psychology (Dickens, 2015). In accordance with contemporary interventions aimed at appraising
the welfare of human beings, the philosophy of mind holds an integral role in establishing a
foundation for philosophical thinking based on the primary problems. Considering that emotions
emanate in response to either internal or external stimuli, emotions such as anger, rage, fear
among other prevalent emotions exhibit a multi-faceted affective domain which necessitates a
holistic approach to the exploration of emotional dispositions and states exhibited among
individuals and thereby optimal philosophical means of addressing these contemporary issues.
`Within the present global society, there is emerging global concerns pertaining to the mitigation
of hurting and mentally disturbing emotions through natural and safe ways.
Emotion practitioners, psychologists, philosophy as well as Buddhist approaches embrace
mind-based healing techniques which primarily focus on educating and appraising the capacities
of individuals experiencing critical life struggles, physical health traumas, and emotional
milestones. Philosophy, in this case, concerns with the integrated inner body, mind emotion and
spirit where critical debates, dialogue, and critical thinking remain predominantly implemented
in the bid to actively engage emotion healing psychotherapy. While emotions can be elicited
from events or circumstances spatially or temporarily distant from the victimised individual
(Deonna, et al., 2015), healing through dynamic philosophy follows to endorse coordination and
intrinsic dialogue of the mind, spirit and emotion as communication with oneself which serves to
mitigate the excruciating experiences expose to patients. Across all the academic and scientific
disciplines relatable to philosophy, diverse core philosophical virtues and constructs which
capacitate practitioners and leaners in the given field to reason, revolutionise and expand the base
of knowledge in the field. While these principles and constructs govern the examination of
hypotheses within the field, philosophy of mind applies different virtues, theories, and principles
which are explicitly tailored to enhance to appraise the emotional and spiritual domains of
human beings. In essence, philosophy seeks to explore the emotional cognition capacity of
individuals and the nature of thoughts which characterise the emotions and feelings which
individuals encounter (Pugmire, 2006). To satisfy this quest, a broad-spectrum philosophy has
been established, debated over and tailored to support contemporary medicine through invoking
critical approach in addressing the emotional and psychological issues.
The healing process in humans encapsulates both the appraisal of innate emotions related
to the overall well-being and the biological healing which occurs at the molecular and cellular
level as part of physiological healing (Sorg, et al., 2017; Marshell and Einhorn, 2011; Singh,
Young, and McNaught, 2017). During the physiology of the human healing process from both
biological and emotional perspectives, diverse biological, social and psychological factors are
explicitly adjusted to establish control and regeneration of proper well-being through natural
biological or therapeutical approaches. At the biological level, the primary processes of
regeneration and repair predominantly serve the replacement of worn out tissues for
physiological healing. In reality, the underlying biological healing processes holds a integral part
in the system-wide management of injury wherever and whenever it occurs ulitmately appraising
human welfare. While complex biological processes model the regenerative capacity of the body
in a bid to restore the physiological integrity (Singh, et al., 2017), healing the emotional wounds
warrants the application of dynamic approaches and medical therapies to appraise human
actualization and general welfare. Considering the complexity of emotions experienced by
humans motivate by multiple diverse factors, philosophical thinking holds the capacity of the
mind to harness the power of the spirit and body to facilitate the physiological and emotional
healing process. Notably, applying the philosophy of the mind in healing the emotional calls for
the implementation of diverse philosophies which have over time been tailored to address
specific healing issues in human beings. While the philosophical thinking towards healing
emotional hurting borrows from different philosophies including Jungian psychology by Carl
Jung, acceptance concepts, Medicine Wheel philosophy and philosophical perspectives such as
the Aboriginal perspective, an integrative framework established through incorporating both
simple and complex philosophies which follow to access and connect to the inner body and spirit
for healing. In a quest to establish effective philosophical approaches towards healing hurt
feelings and emotions, the present exploration explores the institutionalization of philosophical
thinking in medical therapy to enhance the healing of hurt feelings and emotions.
1.2 Background Information
Following the high degree comprehension of the local healing process which occurs
when a tissue or organ gets strained or wounded, the practice in medical science adopted a
holistic approach to exploring the healing process from somatic and mental illness (Ventegodt,
et al., 2003). In essence, biomedical science objectively followed to not only establish healing
processes occurring at the cellular level but also the healing processes occurring at the level of
the organism. At the beginning of the century’s first half, the proponents of medical science
based on core scientific backgrounds advocated for the evidence-based rigid models adopted in
the quest to explain the world and accompanying stochastic occurrences (McCabe, 2008). While
the scientific advancements were widely endorsed by the western cultures, the entire culture
primarily relied on scientific models developed by stem scientists including Galileo, Nicolaus
Copernicus among others seeking to explain and comprehend the cosmos and earth within it.
Since the incarnation of the scientific revolution, high degree debates prevailed among scientists
and researchers where developed scientific models were disapproved or challenged through
evidence based on mathematical and scientific models. Considered the "Father of Western
Philosophy" alongside Plato, Aristotle drew a thesis supporting the geocentric nature of the
universe around 350 BC which was later reinforced by Ptolemy’s treatise, Almagest which
instigated the thesis throughout the medieval period. Later during the 16th century, Copernicus,
through evidence-based scientific research discredited the geocentricism ideology and approved
of heliocentricism which removes any cosmologic privilege to earth (Luminet, 2017). From a
broader perspective, the evolution of knowledge and practices in western science provided
reliable results from the explicit application of evidence-based models and practices which
sought to either approve Aristotle's geocentricism and Aristarchus of Samos and Copernicus
concept of heliocentrism. Over the medieval and post-medieval periods, the weak adoption of
scientific models to explain the dynamics of nature and thereby incorporate in other fundamental
disciplines, the major indigenous hypothesis was based on beliefs and observations which
remained untested considering the lack of evidence. Western science and philosophy considered
the knowledge emanating from indigenous cultures as anecdotal at best and superstitious at worst
(McCabe, 2008).
The concept of mind, body, and spirit as an integral part of human existence has been
accepted and adopted for thousands of years among diverse indigenous cultures and has further
been appraised by both native and experiential dialogues (McCabe, 2008; Meadows, 1992; Peat,
1995). The western scientific culture tended to primarily rely on scientific models backed up by
mathematics models, lemmas and principles which fueled the lack of interest in the application
of indigenous concepts of the mind, body, and spirit in appraising the contemporary scientific
advancements. Although quinine remains the cure of Malaria as established from medical
scientific models, the western culture failed to acknowledge the capacity of indigenous cultures
to apply their practices to treat such diseases through conventional means as well as philosophies
in understanding the nature of things around them (Peat, 1995). In this regard, western science
rejected the ideology of mind, body and spirit and the holistic connection of these capacities with
the environment in understanding the power of the spirit and mind together during healing. The
rejection of the concept of mind and spirit endorsed the elimination of a broad range of cultural
healing practices together with underlying principles. However, indigenous people still believe
that western science does not sufficiently address their issues with a further assertion that the
holistic approach to mind, soul, and spirit would yield better outcomes in healing diverse
problems (McCabe, 2008). In light of the scientific approach and mind based approach to healing,
the advent of the 20th century encapsulated advancements in scientific research which
significantly enlightened the understanding of the holistic process of healing the entire human
body. Among the most predominant advancements, Aaron Antonovosky (1923-1994) from
Gurion University in Israel, through a concept of “salutogenesis” which holds an integral part of
his healing model (Ventegodt, et al., 2003). The idea proposed by Antonovosky invoked the
patient's ability to create a sense of coherence with a strong connection with their life. Through
an integration of the concepts of understanding, meaning, and action, recovering the sense of
coherence allows the patient to access their hidden resources and thereby adopt them in
appraising their health and wellness (Ventegodt, et al., 2003). Pioneers and practitioners in the
holistic medicine field have over time developed diverse holistic approaches where some have
proved successful in addressing health and wellness issues. However, the experiments conducted
on the field necessitate the need for further exploration for improved results and comprehension
of the holistic healing process which is a primary motivation for the present exploration.
The dialogue on the concept of mind, soul, and spirit remain integrally connected to the
works of Carl Jung among other philosophers who sought to appraise Jungian psychology. While
exploring psychotherapy, spirituality, and sources of healing, Jung discussed the imperative role
of a balanced life which manifests in sets of four; the four winds, the four bearings, the four
aspects of people, etc. Jungians have accentuated the concept of an aggregate unconscious and a
mind-body dialogue in the attempt to explain cultivation and sustenance of self-health. Carl
Rogers (1951) advocated for the inclusivity of intangible aspects of life including social decency,
honesty, genuineness and empathic understanding as part of human development and realization
(McCabe, 2007). Further, native holistic healing practitioners seek to appraise the emotional,
social and mental capacity and states as part of the healing process. Generally, the native
individuals in North America talk about the four directions and the lessons of the circle. In
essence, the number four is a statement of parity and amicability intrinsically present and
contained inside. Broadly, the conceptualization of Jungian psychology concerns with the
intrinsic quest for wholeness through the mind-body integration thereby significantly appraising
the capacity to heal and improve health welfare (Angel, 2002; McCabe, 2008). However,
traditional perspectives acknowledge the integration of flora, fauna and inner self as whole
system for improved states of emotions and psychology.
The increasingly growing number of individuals from indigenous populaces in numerous
spots far and wide, for example, Australia, Canada, the United States, and New Zealand are
returning to common convictions and strategies as wellsprings of accomplishing and appraising
practices of healing and health (McCabe, 2008) and, in the meantime, are reproducing and
recovering pre-frontier social standards (Csordas, 1999). The upsurge in the utilization of
conventional healing goes far past the Aboriginal populace (Blue & Darou, 2005). From a
broader perspective, every Native people group in North America utilises some type of sweat
lodge for purification purposes and individuals from outside indigenous networks are likewise
seeking healing services where the healing initiatives and occasions at progressively higher rates
(McCabe, 2007:2008). While the overall background of healing practices adopting philosophical
thinking remains murky, the modern psychotherapies including the Japanese Morita and Naikan
therapies enlighten on the imperative role of the mind and spirit in connection with nature during
healing process in human beings. Appraising the welfare and wellness of human remains the
main objective of dynamic approaches to healing humans which warrants the exploration of the
holistic approach towards healing to improve human well being.
1.3 Statement of the Problem
Although a broad spectrum of medical science practices has proven fruitful in addressing
the healthcare issues of the contemporary society, issues emanating from the emotional,
psychological and behavioural domains remain insufficiently addressed following their
complexity. The system-wide implementation of scientific medicine followed the addressing of
diseases and healthcare issues through the healing of the biological molecular-level causes of the
problem. While a major number of ailments remain attributed to rudimentary factors that can be
explained and addressed at the cellular level, the human emotional and psychological capacities
account for ailments identified with depression, hurt feelings, traumas among other serious
health problems within the contemporary society. Overemphasis on the adoption of the
conventional medical practices in healing individuals with both physical and emotional has over
time decelerated the application of philosophies of mind, body, and spirit in healing individuals
in the society with traumas, depression, old age loneliness among other diverse emotional and
psychological disorders. The holistic approach towards healing emotions and feelings of fear or
anxiety forms the basal concept where the healing of an individual occurs at the level of the
whole organism rather than the typical cellular level. Through conceptualizing the mind, body,
and spirit as integral to the entire organism, the philosophy of mind holds an integral role in the
treating of emotional and psychological issues within medical practice. The aging population
experiencing social isolation remain under the subjection of varied forms of loneliness and
depression which significantly affect their mental and emotional domains. In principle,
experiences identified with loneliness or social isolation invoke adverse emotions which
significantly influence the current welfare of victimised individuals as well as recuperation from
emotional distress and associated impacts (Perissinotto, 2012). Provision of drugs vaguely
addresses the problem as mental, social or emotional ailments require dynamic therapies and
philosophies to heal. In this regard, the effective implementation of philosophies of the mind,
body, and spirit hold an integral role in the bridging of the gap existing in the medical therapeutic
practice of healing emotions and feelings of loneliness, depression or anxiety.
1.4 Theoretical Framework
A base of theoretical architecture forms the basal foundation from which the present
exploration emanates from. In the quest to establish the holistic healing process in human and
associated philosophical thinking, the study integrates pivotal theories in the discipline which
allow for the study to explore the research problems. The life mission theory holds that human
beings possess the explicit capacity to expansively stretch our survival through lowering the
contemporary quality of life, when in crises, and relax and heal seamlessly when resources are in
abundant. Within the theoretical framework of the life mission theory, the sense of coherence
explains how the quality of life, health and function ability are designed and developed for
rehabilitation of human life and capacity to existence. In essence, the works of the theory remain
under the inspiration of Aaron Antonovosky where the underlying motivation lies with
understanding the meaning of life, consciousness, coherence, and purpose of existence
(Ventegodt, et al., 2005). Further, for the establishment of a concrete theoretical framework for
the present study, the holistic process theory of healing is webbed with the life mission theory for
an integrative background.
1.4.1 Life mission theory
From a broader perspective, the life mission theory encompasses primary elements are
crystallised under the concrete concepts which resonate around the appraisal of lost life missions.
The major elements identified under the life mission theory include life mission, life pain, and
denial, life repair, repression and loss of responsibility, Loss of functionality, Physical and
mental health. In general, the element of life mission encapsulates the concept of applying joy
and energy into an individual and thereby replacing the original flow of life within the individual.
In essence, an individual possesses a personal life mission which accounts for their purpose of
living. The mission remains constructive and aligns with the meaning of life for the individual
where further changes focus on overall appraisal of being's existence. Conceptualizing of both
joy, energy and wisdom provide a basis for the understanding of the innate intentions of abstract
decisions in the entire life of individuals.
Life pain and denial remain the most probable occurrences during the destabilization of
the life mission of an individual. On the exposure to excruciating pain from hurting experiences,
humans endure severe emotional and psychological torture as they seek to achieve their life
mission. Persistent painful experiences become intolerable which results in denial of human life
purpose thereby attributing to the execution of a counter-decision. In essence, when the
counter-decision is made, it partially offsets the original life mission or may as well completely
cancels the mission. The element of life repair follows the distortion of human domains or
capacities. The life mission theory holds the capacity of human repair where the processes follow
to replace the original form of the individual with a renewed capacity thereby allowing the
individual to move forward. In principle, the human body reflects the capacity to induce
self-healing at the cellular level as attested to by the medical science practice. The new life
intentions established after subjection in emotional or psychological turmoil are selected from
the most possible life outcomes to avoid further pain and denial. Further, the capacity to repair
can be tailored to enhance the generation of solutions for similar painful experiences.
Repression and the loss of responsibility remains an integral element in the
conceptualization of the life mission theory. The establishment of new life intentions associates
with repression of the old life intentions into the new perspective of life. Within the context, the
prior life mission antagonises the new intentions which over time possess a significant threat to
the welfare of victimised individuals. In essence, the theory acknowledges the prevalence and
essence of the original purpose of life which interferes with the execution of renewed intentions.
As a result of the repression between old and new perspectives of life, individuals are subjected
to a split into one or more conscious or subconscious states. The end results reflect further denial
and repression of individuals which attributes to further complications. From a broader
perspective, the consciousness of the human mind remains coupled with the cellular binding of
the information and communication systems forming the whole individual. In this regard, the life
mission theory holds that creating a disturbance in the consciousness of an individual disrupts the
information systems which attributes to less informed cells. Limited cellular exposure to
information impedes the capacity of cells to effectively coordinate as well as perform both
primary and secondary functions thereby attributing to diseases and suffering. From a holistic
perspective, individuals denying their life mission experience low quality of life with a declining
meaning or purpose of life. The general loss of motivation, direction, and coherence in an
individual removes the joy and participation in life as energy life fades away. Following the
rejection of the life mission of an individual, the life remains invalidated and reflects low
self-worth, realization and reduced self-confidence.
1.4.2 Holistic process theory
The life mission theory contends that the psychotherapy practice forms a foundation for
the self-realization of the patient. In essence, the therapeutic conversation allows the client to
reorganise their purpose and meaning of life and thereby establish an agreement with the inner
self. The life mission can be re-established thereby providing the patient relevance and validate
their lives again. The sense of humanity is revived and coherence with their inner flow of life
allows them to gather their resources and potential for existence. In accordance with the holistic
approach to healing, the holistic process theory explains how the healing process in individuals
lost life missions occurs with the state of consciousness. The patient enters into the holistic
process of healing where critical settings are established: the therapist and patient establish a
viewpoint in accordance with life, a healthy environment, individual human resources, the
patient possesses the inner will to live, the patient and the therapist have the aim of connecting
and healing, the patient trusts the therapist (Ventegodt, et al., 2003). Further, critical elements
that shape the success of the healing process remain widely acknowledged; affirmation,
mindfulness, respect, care, and acknowledgment. In general, the holistic process to healing
conceptualises primary factors that catalyse the healing process: to feel, to comprehend, and to
relinquish negative choices.
1.5 Purpose of the Study
Following the increasingly high need to comprehend the healing of emotions through
therapies of philosophy, the present exploration seeks to establish effective healing models of
health issues related to mental status through philosophical reasoning. The study holds that the
application of logical reasoning through philosophy holds a pivotal position in appraising the
holistic approach of the mind, body, and spirit in healing victimised individuals. The study
purposes to enhance the realization and comprehension of the meaning of life through
philosophical thinking. In essence, the adoption of a holistic approach to healing humans
resonates around creating value out of the human capacity in terms of mind, soul, and spirit.
Throughout the exploration, philosophy is adopted as an integral discipline to invoke the
reasoning and establishing means of addressing mental issues. In this regard, the study purposes
to establish the effectiveness of using philosophical thinking in healing problems of the mind
within contemporary society. Through ideal human realization which can be achieved through
inner maturity, and maturity presupposes self-reflection, self-restoration, and self-development,
the study purposes to exploit the underlying causes of emotional turmoil and thereby establish a
ground for dialogues regarding the application of philosophical thinking in healing emotions.
While the underlying motivations for the incited emotions remain diverse among different
individuals, the study seeks to explore the applicability of a framework which allows for
philosophical thinking for each of these causes of mental health problems. An extensive number
of philosophies have been attested to the appraisal of human wellness when effectively applied to
the victimised individuals. In this regard, the study purposes to not only explore the capacity of
philosophy to endorse healing of mental and emotional problems but also provide a front for
appraising welfare of healthy individuals who wish to maintain healthiness.
1.6 Research Questions
The guiding research questions include:
1. Does philosophical thinking enhance the healing of emotions and mental issues?
2. How does the holistic approach of the philosophy of mind promote healing and
human realization?
3. What factors warrant the adoption of philosophical thinking in healing emotions and
mental health problems?
1.7 The Significance of the Study
Global concerns pertaining to human rights, health, welfare and the preservation of the
environment have expansively prevailed since the past few decades. In essence, humans remain
both creatures and moulders of the environment which accords them sustenance and explicit
opportunity for physical, social, emotional and spiritual growth. Throughout civilizations,
medical science practice, as well as traditional practices, have played a predominant role in
healing physically and mentally victimised individuals through medical practices which adhere
to the principles of science. Through exploration of philosophical thinking during healing of the
problems of the mind, the study significantly appraises the contemporary practice relating to the
healing of depression, anger, rage and emotions through the effective application of the holistic
approach of philosophy. Further, the study significantly establishes a foundation for addressing
future mental and emotional issues that may emanate within the society. Invoking the imperative
role in critical thinking during addressing of emotional and mental problems provides traditional
practice and medical science practice to be able to solve related issues seamlessly. Discussion of
varied philosophies which significantly impact the healing process allows for the understanding
of fundamental reasoning and principles which guide the implementation of spiritual therapies to
heal individuals. Through providing resourceful information and insights on the subject area, the
study significantly improves the understanding of how healing can be performed through
philosophical thinking alongside the holistic approach to treatment.
An extensive stretch of literature exploits the access to optimal human realization through
the collaboration of the mind, body, and spirit with further reinforcement from philosophy as a
drive in the healing process. While the present study is guided by concrete research questions,
the findings and discussions within the exploration expand the existing base of literature on the
holistic healing processes. Philosophical thinking remains actively included in the holistic
process of healing processes which further appraises the capacity of researchers and practitioners
to address welfare problems. In this regard, the study significantly improves the existing
knowledge in the literature of philosophy based on emotional and spiritual cognition. Significant
findings established from the present exploration help in answering the primary research
questions which in essence address research problems within the field of medicine and
philosophy. The existing corpus of literature acquires resourceful information from the study
which expands on the knowledge and comprehension within the field. Insights elicited from the
present exploration provides a basis for the generation of further questions within the literature.
Therefore, the availability of resourceful research material in the base of literature endorses
further exploration within the field.
Through explicit discussion of philosophical thinking in healing emotions, the study
significantly creates awareness within society on the imperative role of application of these
approaches whenever the conventional medical science fails to address mental or emotional
health issues. The study vocalises the need to develop a coherence with the entire human
capacities in the bid to support human realization and actualization which ultimately appraise
human welfare. The effective organization of information within t5the exploration as well as the
recommendations for professional practice presented under the study provides an understanding
of how practices of healing emotions should be exercised alongside philosophical thinking. In
general, the study serves to appraise the practice in medical healing with further creation of
awareness and understating of the role of adopting a holistic approach in the treatment of mental
and emotional health problems. In this regard, the contemporary practices of healing acquire
critical information which invokes the adoption of dynamic approaches of treating of individuals
diagnosed with mental, social and emotional problems including depression, stress, emotional
downs or feelings of anger, rage or unrest.
1.8 Definition of Terms
Health – According to the World Health Organization (2019), Health encapsulates the
wholesome state of physical, social and mental well-being of individuals and not simply the
absence of diseases or health issues. In essence, the holistic approach is reflected in the definition
of health following the imperative role of both physical, social and emotional domains in
explaining the current health state of an individual.
Psychotherapy - The American Psychiatric Association (2009) defines psychotherapy as
the treatment of psychological problems through the explicit application of scientific procedures
which primarily involve mental guidance and cordial relationship between physiotherapist and
client. From a general view, psychotherapy actively engages the mental capacities of patients in
healing rather than conventional medical practice.
Inner Dialogue – Refers to the verbal monologue of thoughts occurring internally where
an inner voice reiterates on the contemporary life or action of an individual. The inner
conversations occur while individuals are conscious and serve to endorse the processing of
information and reaction to challenges in life (Eigen, 2014).
Traditional healing – From a broader perspective, traditional healing encapsulates the
application of mineral-based therapies, manual therapies and spiritual treatment in healing which
embodies the holistic indigenous knowledge based on past observation and experience and
passed down over many generations (UNAIDS, 2006; Ashforth, 2005; Mokgobi, 2014)
Emotions – The term emotion refers to a mental state characterised feelings, diverse
thoughts and behavioural reactions reflecting pleasure or displeasure which emanate from the
circumstances or relationship exposed to individuals (Fontaine, et al., 2013)
Philosophical Thinking – As part of philosophy, philosophical thinking encompasses a
systematic activity of thought, questioning of the aspects of life as well as the connections
occurring between human nature and entire cosmos. Thinking, in this case, adopts reliable tools
and approaches for the theorizing, and argumentation of ideas, practices, and concepts for
improved consistency in knowledge.
Holistic approach – According to the Merriam Webster (2019), holistic approaches or
processes primarily concerns with the overall or wholesome context of a system rather than
analysis of, exploration or treatment of parts. For instance, holistic medicine seeks to heal both
the body and the mind thereby reflecting the broader approach to treatment.
1.9 Organization
Chapter 1 of the project outlines the overview of the Study by providing a detailed
introduction of the research and stating the primary research problems and thereby exploring the
background of the given research problems. Further, the concepts and principles underlying the
holistic approach to healing through philosophical thinking are explored in the chapter in a bid to
form a foundation for understanding the research focus. In general, the chapter serves to lay an
integrative background from which the research process emanates following the crystallization of
the statement of the problem and purpose of the study. With clearly stated research questions, the
chapter allows for the distinctive exploration of the research area while focusing on these
research problems. Subsequently, the second chapter of the project seeks to review the existing
corpus of literature relevant to the addressing of the posed research problems. Through the
organization of philosophies, concepts, arguments, and debates in literature, the chapter endorses
the pre-understanding of the research area before the actual performance of the study. Emerging
themes within the review of literature follow to organise the information around the research
questions which significantly appraises the discussion within the research exploration. A broad
range of literature is subjected under explicit review which seeks to enlighten the information
revolving the research questions. Chapter 3 follows to present the primary methodology adopted
by the research study to address the primary research problems. Research Methods and
Procedures used in collecting data are outlined with further the approach are taken to analyse the
data. Chapter 4: On the application of the stated methodology, chapter 4 provides the results of
of the research study based on the collected data. The last chapter of the exploration, Chapter 5,
discusses and interpret the findings established in the results chapter. Through establishing
themes, the chapter organises the discussion and interpretation of the results. Further, the chapter
will include both the summary and conclusions of the research together with implications for
professional practice within contemporary healing practices.

Chapter Two: Literature Review
In order to lay an integrative foundation for the study, the base literature review holds an
integral role where underlying concepts and dynamics of healing of spiritual ailments through
critical philosophical thinking. Gadamer (2004) emphasizes the need for establishing a prior
understanding of the phenomenon under research in a bid to lay a concrete interpretative
foundation during actual study. Although clinical medicine and academic health practice
integrate the human body's exposure to diseases and the pharmacological treatment of these
diseases, the capacity to heal the complex stratification of mental issues and emotion-triggered
complications remains under exploration for appraisal of health care systems within the
contemporary society. Following the evolution of social environment and lifestyles problems
identified with emotional and psychological torture, the active implementation of the dynamics
healing techniques remains vital for the system-wide addressing of health problems within the
contemporary society. A broad base of literature explores the holistic approach to healing
alongside the dynamics involved in the system-wide implementation of philosophical thinking
during the healing process. From a broader perspective, the healing process encapsulates primary
themes of wholeness, spirituality, and narrative where the medical science practitioners can
practice healing through the active comprehension, recognition, diagnosis and reliving the
patients suffering (Eqnew, 2005). The review of literature holds the imperative role of medical
practice literature pertaining to holistic healing as well as traditional and modern healing
practices reflecting the explicit use of spiritual and holistic healing.
2.1 Conceptualization of Healing
While claiming the legitimacy in healing contemporary ailments through the explicit
application of the scientific approaches, medicine practice primary concerns with curing the
patient rather than care and healing, which remain vaguely addressed within medical science
literature (Eqnew, 2005). Even so, a broad range of literature and disciplines remain under the
active contemplation regarding the dynamics of holistic healing and the effective dissemination
of related practices. Within the arthropodological practice, healing encapsulates an active
response to distress through conventional approaches of diagnosis and treatment applied in
regards to medical practice. Dossey and Guzzetta (2005) disagree with the definition and propose
a comprehensive conceptualization of healing which identifies healing as encompassing the
reordering of an individual's sense of positioning within the contemporary universe with the
integration of the mind, body, and spirit where deeper levels of inner integration and balance
attribute to wholeness.
Broadly, holistic healing encapsulates the process of integrating an individual’s inner
being and holistic natural resources through inner appreciation and understanding which aims at
establishing importance and value within the individual, thereby appraising the establishment of
value and importance among diverse aspects of individual’s life. (Dossey and Guzzetta, 2005). In
a similar degree to Dossey and Guzzetta (2005), Kearney (2000) demonstrate healing as
intrinsic motivation and agency which leverages the patient from experiences of suffering, where
the patient seeks to be in synchrony with their psyche. In essence, the healing process follows an
inward organization that the patient must discover inside the profundities of his or her very own
mind. Although the conceptions of healing account for the application of medical and therapeutic
practices of healing, the lack of consensus within medical literature regarding definition and
adoption of holistic healing compels the explicit integration of the healing phenomena into
modern medical practice. In this regard, the review of the operational definition of holistic
healing remains important for the concrete comprehension of how philosophical thinking can be
applied in healing mental and emotional health issues.
Nursing literature reflects critical concerns regarding the physiological, social and
emotional healing over the past 25 years through the concepts relating to the holistic process of
healing. Over the span of patient diagnosis or treatment, low incidence disabilities or patients
with a serious or potentially life-threating sickness can encounter positive mental, social, and
profound change regardless of their illness result (Ingram, 2014). Practice identified with
psych-social-profound recuperation has been accounted for in examinations of psychosocial
alteration directions among breast malignancy patients (Hegelson, et al., 2004), patients
diagnosed with cancer emanating from the head or neck areas (Ruf, et al., 2009) as well as in
traumatised individuals. The psycho-social-healing process has been recognised and regularly
depicted in the writing by palliative researchers and clinicians holding the imperative role of
understanding the healing process in sorting contemporary issues (Ameli, 2018). In line with
Ameli (2018) Folkman (2010) supports the literature on psycho-social healing while
demonstrating the critical relationship between hope and coping as part of inner self-healing
from stress and psychological issues. Although broad range of studies attest to the dynamic
psycho-social healing, Levin (2008) disagrees with the medical practice that concerns with signs
or patient data rather than the healing experience of patients. In essence, the author
conceptualises healing within the nursing practice with a range of impeding factors including
power, class and gender dynamics that limit the application of non-mainstream psycho-social
healing interventions. Therefore, the author demonstrates the explicit necessity to integrate
healers and scientist in the bid to generate a comprehensive healing setting for patients. While
exploring the expert nurse’s conceptualization of healing, Paskausky (2015) ideally supports
Levin (2008) with advocation of the integrated psycho-social and medial healing practices which
reflects a wholesome conceptualization of healing within medical practice.
While the conception of pain alludes to a complex stratification of physical, enthusiastic,
social, and profound components which significantly praise the levels of emotional hurt feelings,
psycho-social disruption, and increased affliction, the healing process follows the proportional
mitigation of the suffering and pain from the patient where the extent of spiritual turmoil and
suffering fades away amidst the application of holistic healing (Egnew, 2005). Benor (2017)
stresses the all-encompassing nature of healing as including body, feelings, psyche, connections,
and soul in which healing mechanisms focus on the restoration of patient’s well-being and
boosting the personal growth capacity above and beyond the pre-sickness state. Through
developing the Self Integration Scale (SIS) based on theoretical model explored by Miller et al.,
Meza and Fahome (2008) agree with Benor (2017) through characterizing healing as the innate
human experience encompassing the self-discovery, restoration, and transformation which
endorses the sense of wholeness and inner connections associated with a healthy state of being.
Within the contemporary literature, holistic connection remains acknowledged with further
assertion of the imperative role of spiritual and holistic practices leading to connections with
higher power realm, and systematic religious exercises aimed at the advancement of wellbeing
and prosperity amid physical and emotional turmoil and ailments (Richardson, 2014)
(Evangelista, et al., 2016) Further, the active engagement in healthy religious practices is related
with the appraisal of the mental and social well-being of involved individuals (Moreira-Almeida,
et al., 2006) (Ameli, 2018). While a broad base of literature explores the satisfaction and
appraisal of the social and psychological domains through dynamic traditional, religious or social
institutions, understanding the influence of religious and social practices in healing diverse health
issues remains essential towards improved holistic healing practices within the medical practice
(Ameli, 2018).
Social associations including family and companions are another essential part of the
NIH-HEALS Connection factor. In essence, social associations explicitly model the change and
personal satisfaction which characterises the development of the health domains of the individual.
Mental and medical advantages of social help and its association with cardiovascular,
neuroendocrine, and resistant capacities are very much recorded (Uchino, 2006). In an
outstanding meta-investigation of 148 examinations, including approximately 308,000
participants, Holt-Lundstad and associates (2010) established the appraisal of longevity among
individuals actively engaged in social life can be compared to mortality distinction between
common health markers, for example, smoking, the absence of activity, and weight. Individuals
identified with poor or low social associations are established to hold 50% higher chances of
death in the investigations follow up period (a normal of 7.5 years) than individuals with
progressively vigorous social ties. In essence, there exist concrete evidence pertaining to social
detachment and loneliness which significant attribute to increased exposure to untimely mortality
and the extent of the dangers surpasses that of many common health markers (Ameli, 2018).
Further, the effect of social binds was observed to be irrelevant to sexual orientation, age, or
wellbeing status (Holt-Lunstad, et al., 2010). From a general view, the active engagement of the
social and psychological capacities of individuals influences the state of mind and welfare of
individuals and ultimately their morbidity and mortality.
2.2 Spirituality and Human Capacity
Spirituality can be characterised as the manner in which individuals discover importance
and reason, and how they experience their connectedness to self, others, the noteworthy contacts,
or consecrated (Puchalski, et al., 2009). Further, spirituality can be viewed as a widespread

human attribute (Woll, et al., 2008). Spirituality can be comprehended as one's association with
the extraordinary, communicated through one's frames of mind, propensities, and practices.
Religion, one kind of articulation of spirituality encapsulates a lot of composed convictions about
God that is shared inside a network of individuals. In essence, the spirituality remains exercised
based on the existence of higher order being interconnected to the personal lives of believers.
While exploring the abstraction of spirituality in terms of expressions of the human experience
and humanism, just as social convictions and practices, the concept of spirituality reflect the
inward existence and innate values and virtues of an individual.
From a broader perspective, the establishment of a strong spirituality has been attested to
appraise the capacity of patients to conform to and adapt to ailment (Puchalski, 2012). Further,
spirituality significantly models how a patient adapts to the malignancy experience, discovers
importance and harmony, and characterises wellbeing amid malignancy treatment and
survivorship in spite of weakness or torment, and may help patients in finding a feeling of
wellbeing amidst health issues (Breitbart, Gibson, Poppito, and Berg, 2004; Puchalski, Ferrell,
and Virani, 2009). Brady et al. (1999) found that cancer patients with concrete spirituality
reflected greater delight and satisfaction throughout everyday life, and larger amounts of inner
purpose and harmony, even amidst the cancer-related side effects, for instance, tiredness or
torment. Other research investigations establish that spirituality among cancer patients appraises
the quality of life near death thereby shielding patients from the end of life despair and torment
(Breitbart, 2002). Disease patients report their spirituality empowers their capacity to discover
hope, appreciation, and inspiration amidst excruciating cancer milestones (Taylor, 2003; Gall
and Cornblat, 2002), and that their spirituality holds an integral role in building resilience and
encouraging remain them to adapt, discover significance in their lives, and comprehend their
cancer experience as they recuperate from treatment (National Cancer Institute, 2019). Acting as
a unique strength resource, spirituality has been related to lower stress levels with further
improved quality of life of the patients with firm spirituality. Although Puchalski (2012),
Breibart (2002), and Taylor (2003) identify positive outcomes associated with spirituality,
Niekerk (2018) concerns with the relevancy of religion amidst the advancements in technology,
globalization, communication and mass media within the contemporary society. Difficulties
remain in distinctively distinguishing spirituality and religion status. In contrast to the
satisfaction and inner efficacy attested by Ferrell and Virani (2009), Niekerk (2018) questions
why people, who initially were religious, are dissatisfied with religion and are adopting
rationalism as the integral guide of life. Why are these individuals dissatisfied with religion?
What exactly are these individuals concerting to?
Fundamentally, spirituality exploited along religious and cultural dimension remains
attributed to diverse outcomes through based on invoking human capacity in healing. Shaw, Seph,
and Linley (2005), in their audit of 11 observational examinations analysing the connection
between spirituality, religion, and posttraumatic development, inferred that religion and
spirituality play an integral role in healing traumatic experiences thereby attributing to mental
relief and well-being with further embracing of the spiritual philosophies and practices. From a
broader perspective, positive religious adapting, religious transparency, preparation to confront
existential inquiries, religious cooperation, and natural religiousness are identified with
posttraumatic development and the significant appraisal of well-being. In support of the review
by Shaw, Seph and Linley (2005), Pargament (1997) posit that positive religious adapting can
include a few perspectives including benevolent reappraisal, spiritual guidance, surrender to a
higher existence, holistic connection with unique higher power, and spiritual support that invoke
the capacity of individuals to effectively react to circumstances in which they encounter the
breaking points of human power and control and are stood up to with their susceptibility and low
emotions. Further, the dynamics of religious coping reflect the ability to tailor and integrate
traumatic experiences through the application of the spirit, mind, and body in spirituality based
on religion (Pargament, et al., 2004). However, Benn (2009) concerns with the contribution of
faith to healing and highlights the influence of religion and spirituality in holistic process which
cannot be empirically measured across the diverse cultures and practices under which they
applied.
A dynamic approach to ailments and life struggles encapsulated within the context of
spirituality significantly fosters the healing process among different patients. Functioning as a
broad malleable concept, spirituality invokes critical senses of interconnection with innate or
external power that aids the positive body response to treatment. In essence, spirituality highly
influences the quality of life of a patient through the provision of background to derive hope and
meaning of life. Notably, the explicit exposure to severe illness incites diverse existential
inquiries: Why me? Why do I go through all this? Why now? For what reason would God
forsake me to endure along these lines? What will transpire after I die? (Puchalski, et al., 2004).
While answers to these inquiries are not quick, nor are they self-evident, the active inclusion of
spirituality capacities the patient to reframe a negative encounter into one with a conceivably
positive significance. Within the context, patients discuss an ailment as a gift or a chance to see
life through an alternative or broader perspective, maybe progressively significant way.
Typically, spiritually rehabilitated individuals reflect significant improvements in their
lives—evolving occupations, recommitting to a relationship or settling on a choice to leave a
relationship, making a way of life changes—as they start to organise what is critical
notwithstanding their contemporary ailing situation.
2.3 Religion and Spirituality in Clinical Settings
Over the recent globalization period, the predominant associations between the
spirituality, religion, wellbeing and personal satisfaction have been researched across diverse
disciplines including clinical biology, sociology and psychology. Based on the nature and
implementation of spiritualism within contemporary society, religion and associated spirituality
models the conceptualization of the world by members thereby highly influencing the evolution
of culture (Baumsteiger & Chenneville, 2015). Through the active engagement of primary
domains of individuals in spiritualism, a broad range of literature highlight associated positive
outcomes including lower stress levels and anxiety, improved personal satisfaction, a higher
agony resilience and a lower commonness of endless sickness (Lucchetti, Lucchetti, and Vallada,
2013; Koenig, 2012 ) Moreover, spiritual and religious individuals reflect critical humanitarian
virtues which remain integral in the integration of the societal network . In spite of the fact that
spirituality and religion are firmly related, the constructs can be treated as separate entities with
the capacity to work cohesively towards appraisal of human welfare. While religiosity remains
regularly characterised with adherence to beliefs, conventions, morals, ceremonies, doctrines,
and practices related to supreme being (Hood & Spilka, 2003), spirituality primarily concerns
with intrinsic self, principles and importance which models the social and emotional attachments
with family, friends and the natural environment. (Baumsteiger and Chenneville 2015; Austin,
Macleod, Siddall, McSherry, and Egan, 2017). In spite of the prevailing debate over the
intertwining nature of spirituality and religious perspectives, research highlights that excision of
religion is primarily based on beliefs and organised practice whereas spirituality explores the
inner and personal domains and capacities which remain covered from communal influence
(Hyman and Handal, 2006; Zimmer et al., 2016).
Within the clinical practice, the explorations on the religion and spirituality recognise the
significant influence of these structured philosophies on the appraising the capacities of patients
to adapt and recover amid experiences of long-term illness. During ailing periods, individuals
remain under the subjection of pain, emotional distress, depression which significantly challenge
the established spiritual or religious principles and beliefs of victimised individuals (Austin et al.
2017. Findings from current research reveals the significant differences in individuals reporting
their spirituality based on the negative experiences within the past.
While exploring the dynamics of spirituality and religious beliefs, MacLeod and
associates demonstrate that solid religious beliefs are related with elevated amounts of
nervousness in individuals with thoughts pertaining to their death compared to individuals
reporting high spirituality who reflect significantly low degrees of anxiety when thinking about
their individual existential fate. In the same manner, Cotton et al., (2006) highlights the influence
of religion and spirituality on appraising health status of HIV/AIDS through a belief structure
which allows for divine healing. The study established that patients actively adopting
spiritualism to address emotional and mental issues relating to the infection reflected significant
upgrades in life fulfilment and self-evaluated wellbeing (Cotton et al., 2006). Following the
susceptibility of patients with severe ailments to emotional and psychological issues, health
practitioners and clinical officers must have the passionate, social and compassionate capacity to
both to reach the intrinsic needs of the patient and ultimately aid their recovery.
Clinical practice requires the existence of evidence, legitimate evaluations or measures
from the application of spirituality even with philosophical thinking in order for these holistic
techniques to be practiced in clinical settings. Besides, there remains concrete approaches for the
crystallization of religious measurements within clinical practice prove challenging thereby
making the materialization of these spiritual approaches in medication (Puchalski et al, 2009).
Despite the active exploration of critical elements of religion and spiritualism as it manifests
within both medical and typical setting (Monod et al., 2011), limited research exploits the
measurability and classification of these aspects of spiritualism. Through application of unbiased
survey, Monod et al., (2011) identified a total of 35 measures exploiting the dynamics of spiritual
appraisal and coping in which 35% of these measures remain explored along medical dimensions
whereas the 65% identify with socio-emotional and philosophical domains. Generally, the
philosophical approach to religiosity and spiritualism holds an integral role in appraising the
understanding and implementation of these mind-soul capacities.
2.4 Meditation Practice
2.4.1 Reflection of mind, body and spirit through meditation
Based on the capacity to influence the psychological and emotional domains of existence,
the utilization of meditation and reflection for healing illumination remains a common practice
within contemporary healing settings. In essence, the act of contemplation has been explicitly
acknowledged all through mankind's history among differing cultures. From a broader
perspective, the excision of religion significantly relies on the philosophy of meditation tailored
to meet the divine needs of the brethren society. Following the introduction of the concept of
spirituality to the western world by Indian mystic Paramahansa Yogananda in 1920, the nature of
the logical examination of spiritual convictions and practices experienced an extraordinary
change. However, explicit exploration of the logic behind spiritual healing prevailed in the
mid-1960s where research began concentrating on the clinical impacts of meditation on
wellbeing after the reports of phenomenal accomplishments of substantial body control and
modified conditions of consciousness achieved through eastern yogis. In essence, these reports
reflecting the capacity to heal through dynamic holistic approaches invoked interest in western
researchers. With the logical progression and refinement in instrumentation, logical investigation
of impacts of meditation practices ended up conceivable. A formal affirmation of the scholastic
interest pertaining to psychology science came in 1977 when the American Psychological
Association issued an announcement on contemplation expressing that-"reflection may
encourage the psychotherapeutic procedure." Further energizing research focuses on establishing
the conceivable value of the holistic approach to healing in a bid to understand the dynamics of
spiritual healing through meditation (Hussain & Bhushan, 2010). Thus, both health care experts
and practitioners acknowledge the imperative role of meditation on relieving stress and a gadget
for mending both mental and physical disorders. Although Hussain and Bhushan (2010) report
the effects of meditation on human biogenic activities such as hear rate, blood pressure as well as
health impacts relating to systematic desensitization through mind-body therapy, studies indicate
the disappearance of meditation benefits for short-term practitioners (Patel, 1976). In what
possible mechanisms would the practice of reflection and spiritual appraise health?
While meditation concerns with the active participation in reflection and engagement in
inner self-consultation, Manocha (2000) conceptualised meditation as the cultivation and
sustenance of low-level mental action and deep mindfulness within the inner self without
diminished consciousness. From a psychological perspective, Shapiro (2006) identifies
meditation with the institutionalization of personal guidelines through which the mental capacity
remains under active exploitation by meditating and deep mindfulness. In this regard, the healing
processes emanating from the active inclusion in meditation remain pinged to the control
established over psychological and emotional resources held within the inner self of an
individual. Other significant underlying elements of meditation include relaxation, fixation, an
adjusted condition of mindfulness, suspension of logical points of view, and sustenance of
self-modelled frame of mind (Hussain & Bhushan, 2010). In essence, the abstraction of
meditation can be conceptualised from diverse perspectives which accounts for the unique
tailoring of meditation practices in performing different health, social and mental functions in
human beings. However, a broader conceptualization by Cardoso et al. (2004) incorporates both
incorporating both conventional and clinical parameters thereby allowing for the system-wide
comprehension of meditation. From a broad view, the active inclusion of meditation
characterises practices that employ distinct and specialised techniques, actively involves; muscle
relaxation amid the procedure, logical relaxation and the explicit application of self-focus in
cultivation and sustenance of attention and inner connection.
2.4.2 Meditation and health
Fundamentally, the effects of meditation on individual’s health domains rely upon the
contemporary standards of mind-body affiliation where contemplation practices remain usually
recognised as mind-body prescriptions for human development related issues and general welfare.
Evidently, a growing base of literature illustrates the impacts of meditation on human welfare.
Dynamic reflection is declared to be suitable in the management of traumatic experiences and
improving individual's innate health systems (Black and Slavich, 2016). Studies exploring the
long-term positive outcomes associated with meditation illustrate that reflection mitigates stress
levels as well as elevated dimensions of engagement, fearlessness, and general adequacy
(Fergusson, et al., 1995). From a general view, effective administrations of meditation-based
therapy remain highly acknowledged in addressed diverse health conditions including
hypertension (Blom et al, 2013); cardiovascular problems, nervous system disorders and
musculoskeletal infections (Astin, 2004); respiratory disorders, for example, asthma, congestive
obstructive aspiratory infirmity (Wang, et al., 2004); dermatological issues such as psoriasis,
sensitivities, immunological clutters as well as treatment-related manifestations of cancers.
While Indian researchers have made a huge contribution to the appraisal of the holistic approach
to healing, their investigations focus on uneasiness, psychosomatic clutters, masochist issue and
stress (Hussain & Bhushan, 2010). Studies recommend that mediation programme utilizing
contemplation remains useful in diminishing cerebral pain just as torment in neck, limits, and
joints. The decrease in the utilization of sedatives, antirheumatics, and gastrointestinal specialists
have likewise been accounted for after contemplation practices. Further, Sethi (1989) contends
that contemplation is a key way of dealing with stress for the issue of burnout in associations.
Different investigations likewise revealed the advantages of TM reflection in de-fixation from
concoction substances and smoking.
While performing a systematic review of randomised trials, Black and Slavich, (2016)
follow to explore the manifestation of meditation in the rudimentary cell function and
capacitation of the immune system of an individual. From a broader perspective, mindfulness
meditation encapsulates the active preparation and training of the state of mind in regards to the
normal life. Over the recent periods, the upsurge in research concerns with crystallization of
meditation in appraising human wellbeing as well as healing from ailments. In spite of the fact
that reviews have demonstrated that mindfulness contemplation can improve self-detailed
proportions of ailment symptomatology, the impact that mindfulness reflection has on natural
systems fundamental to human maturing and infection is less clear. In order to address the
overarching issue, Black and Slavich, (2016) directed the primary comprehensive review of
randomised controlled trial exploring the impacts of mindfulness reflection on resistant

framework parameters, with a particular spotlight on five results: circling and stimulated
inflammatory protein groups, cell transcription elements and quality gene expression,
insusceptible cell count, immune cell maturing, and immune response reaction. Notably, the
investigation uncovered heterogeneity crosswise over examinations as for patient populace, study
plan, and test techniques with the systematic review of studies (Black & Slavich, 2016). Further,
study findings propose conceivable impacts of mindfulness reflection on explicit markers of
irritation, cell-interceded immunity, and natural maturing, however, these outcomes are
conditional and require further replication. Based on this investigation, we portray the constraints
of existing work and propose conceivable roads for future research (Black & Slavich, 2016).
Mindfulness intercession might be salutogenic for safe framework elements, however extra work
is expected to inspect these impacts.
Although classical literature recommends 14 unique types of intervention (Hussain &
Bhushan, 2010), the University of Alberta Evidence-based Practice Center, Canada, led a
comprehensive audit of studies on reflection and its associated implications on the welfare of
active participants in the therapy. In essence, they distinguished five classifications of reflection
practices: Mantra contemplation which primarily encapsulates TM, unwinding reaction, and
clinically institutionalised meditation; Mindfulness reflection which predominantly involves
Vipassana, Zen Buddhist contemplation, care-based stress reduction, and care based intellectual
treatment; Yoga emanating from Indian Yogic custom created by Patanjali and consolidates
different procedures like body stances, breath control and meditation; Tai Chi which
encapsulates a Chinese military craftsmanship that fuses different moderate musical movements
that accentuate compel and complete attention. Broadly, the Tai Chi meditation can be
crystallised as the mediation of motion; Qi Gong which entails an antiquated Chinese practice
that joins breathing exercises with different physical stances, substantial developments, and
further contemplation.
Hussain and Bhushan, (2010) led a survey on 813 investigations and established the
relatively poor-quality studies within the area of research. Although most disordered studies are
established to emanate explorations on hypertension, cardiovascular illnesses, and substance
misuse, the findings established from critical meta-analysis led on hypertensive respondents
demonstrated that TM, Qi Gong, and Zen Buddhist meditation significantly model the reduction
of blood pressure levels. Further, different discoveries showed that Yoga contributed to pressure
decrease with, however, less effectiveness compared to the mind-based approach in reducing
stress among cardiovascular patients. The results established from the exploration of substance
misuse and the healing process reflect insignificant indicators. Meta-investigations on 55 studies
demonstrate that a number of meditation practices created noteworthy changes insane members
explicitly exposed to effective meditation. Notably, significant factors model the impact of
meditation on the treatment of ailments where predominant factors include; age, sexual
orientation, the span of training, etc has been to a great extent dismissed in the logical writing. It
is unmistakably obvious from contemporary literature that remedial impacts of contemplation
remain uncrystallised and increasingly thorough investigations are required in the future to
acquire comprehensive understanding. In a similar manner, Delmonte cited in Hussain and
Bhushan, (2010) infers that reflection as a mediation methodology can be fruitful with
uneasiness and hypertension, however, its viability remains dubious in the treatment of the
different issue.
2.5 Philosophy and Healing
Epistemological discussions exploring diverse concepts relating to the human existence

enlighten the understanding of how philosophical thinking can be implemented in the healing of
mild mental issues as well as severe problems. Up to this point, we have considered various
abstractions of Avicenna's hypothetical precept of truth as it identifies with his supernatural
standards, metaphysics, Aetiology, and religious philosophy. However, the system-wide
comprehension and completion of this examination on truth would not be achieved without the
consideration of primary treatments in Epistemological truth. Despite the fact that the essential
treatment of demonstration emanates from logic, Avicenna uniquely focuses on the obligations
of the primary rationalist, and first among them is the metaphysician's right to guard the
aphoristic standard of a demonstration against the complaints of the critics and sophists within
the contemporary society (Strobino, 2018). In essence, the concept of healing remains attached
to the philosophical study of the being and the relations occurring domains of human beings.
While the holistic process directly relates to the harnessing of wholesome capacity from the
normal being, the philosophy of truth and demonstration emphasizes on the elements of
knowledge, belief, acceptance and dynamic perspective under the epistemic theories of truth.
Gasser-Wingate (2016) holds that Aristotle's account of cognitive development encapsulated
within an organised axiomatic system appraises the understanding of what position individuals
hold informed universal concepts within our souls. In agreement with the conceptualization of
Avicenna, Aristotle asserted that everything is explicitly connected to the truth. In essence,
understanding of the underlying motivations and dynamics of being or phenomenon under
exploration remains essential for traditional and scientific understanding respectively. Within the
scientific practice, for instance, an astronomer seeking to study the motion reflected by celestial
bodies in a bid to explain the phenomenon of lunar eclipses would first explore the underlying
motions of bodies thereby organizing base information for the comprehension of eclipses which
Aristotle assumes as the cognitive ideal approach (Gasser-Wingate, 2016). The philosophical
thinking posed by Gausser-Wingate (2016) appraises the conceptualization of healing by Dossey
and Guzzetta, (2005) where the underlying inner comprehension and integration remain pivotal
in healing.
2.5.1 Truth and healing
Philosophical healing concepts wrapped by Avicenna in the principal book of the Il ̄ahiyy
̄at as a philosophical healer who the two analyses and treats even the most cluttered instances of
Sophistry. In Il ̄ahiyy ̄at I.8, Avicenna proposes infant level-headed contentions in the
administration of clearing up and guarding the aphoristic rule that "among insistence and
nullification there is no centre" for the confounded and against the sceptics. The confused are not
drawn nearer similarly as those determined sceptics. Individuals with mistaken perception
regarding innate truth are analysed for an alternate disease thus require an alternate malady; be
that as it may, one should just treat the confounded who look for a guide, a medicine
Maimonides would later acknowledge. Yet, more focus remains with doubting individuals who
firmly support that "human" and "non-human" are equivalent? Avicenna recommends a cure that
goes past Aristotle's remedy to prevail upon the sceptic until they admit reality or convey them to
quiet—Aristotle's reduction technique. The best way to genuinely recuperate involved
individuals to "given them a chance to explicitly experience the truth." Fundamentally, involved
individual should be exposed to the fire of flame, since "presence of fire" and "absence of fire"
are one (De Haan, 2018). Agony must be incurred on him through beating since "torment" and
"no torment" are one. Furthermore, he should be denied nourishment and drink, since eating and
drinking and the abstention from both would one say one is [and the same]. Based on the
exploration made through these philosophies, critical questions are invoked pertaining to the
treatments and cure designed for individuals with truth and inner self-issues.
Why does Avicenna endorse this outrageous cure? What sense would we be able to
utilise physical impulse where discerning contentions neglect to persuade? Aristotle's reduction
treatment only tries to shield critics from debasing others with silliness by driving such cynics
into quiet through objective argumentation. While this treatment prevents the sceptic from
contaminating others, Aristotle's cure just gives a kind of transitory philosophical abstraction.
Avicenna isn't happy with leaving his considerably balanced patients decreased unintentionally
to an unimportant vegetative activity; his point, from a broader perspective, is to re-establish the
critic to awareness by utilizing a physical impulse. As part of philosophical thinking, the
reasoning established, in this case, highlights the natural fact that plants don't holler or howl
when consumed, yet creatures do. In regards to sentience, Avicenna's cure won't just recoup the
vegetative diminished doubter to an aware state, it may even get the cynic to beg for the agony to
stop, along these lines displaying a judicious affirmation that “pain" and "no pain" are not the
equivalent (De Haan, 2018). To request the agony to cease encompasses the demand for "no
torment," in contradistinction to "torment." Patients who can admit the principal
truth—regardless of whether it is just a performative admission—show the primary indications
of potential recovery from the ailment. Broadly, sentience endorses the capacity to perceive and
comprehend the sensations of pain or suffering among other experiences emanating from
contemporary circumstances. While exploring the dynamics of sentience, awareness, and
consciousness, Pokorny (2012) examines the Searlean dilemma where the contemporary
science insufficiently explains the specific of human consciousness and flexibility of the
consciousness in promoting well-being. The fundamental idea holds that consciousness or
abstractions of awareness remain a pervasive element of the biosphere, where the concept of
biosphere based on Gerald Edel-Man expresses the meta-systems of consciousness in terms of
rudimentary physical particles and forces. De Haan (2018) approach of sentience significantly
deviates from the liberal and natural approach of Pokorny (2012) where holistic integration and
cohesion underlies the healing process. Further, consciousness can be viewed from a
comprehensive perspective which acknowledges the high-level meta-systematicity of the
recognition systems and holistic understanding. Generally, the holistic consciousness entails
biogenic forces which account for individual recognition as well as the re-combination or
meta-combination of these forces as it relates to human sentience (Pokorny, 2012; Zeller,
McCain, and Swanson, 1996 ).
Although the philosophy of Avicenna follows a severe approach, Avicenna trusts his cure
proposes a genuine healing solution due to the fact that it compels sick individuals to become
sentient or rather rational as the fundamental step of the philosophy. Along these lines,
Avicenna's treatment provides his sophistic patient with a genuine healing approach. Further, the
investigation has set up that, in the Il ̄ahiyy ̄at, Avicenna appropriated various bits of knowledge
from his antecedents' records of truth that he arranged inside his very own methodical precept of
truth which remains vital to the primary standards of ontological, aetiological, and philosophical
vectors of his exploration (Strobino, 2018). Notably, two distinct ends from this examination
emerge, and both advocate for extra inquiries in future research. To start with, Avicenna's
principle of truth was made out of nothing. Or maybe, he plainly drew upon the records of truth
found in his antecedents, similar to Aristotle and al-Kind ̄ı, and consolidated their bits of
knowledge into his own magical treatment of truth and its division in Il ̄ahiyy ̄at I.8. Further
critical attention should be drawn on the manner in which Aristotle and al-Kind ̄ı, just as al-F ̄ar
̄ab ̄ı and different logicians and scholars, affected Avicenna's teaching of truth (De Haan, 2018).
Notably, the examination has opened entryways and set a direction for these examinations. The
second end set up by this investigation is that Avicenna deliberately built up his underlying
division of truth into a methodical investigation of the manner in which epistemological truth
relies upon ontological truth, which relies upon aetiological truth, lastly, the manner in which all
realities rely upon religious truth, that is, on God as the perfect truth itself. Fundamentally, the
piece of the entire was foreseen in the opening sentences of I.8. Based on the examination, De
Haan (2018) explores the healing and metaphysics of truth to the Il ̄ahiyy ̄at of Avicenna's ˇSif
̄a', yet ignoring critical inquiries concerning whether this precept from the Il ̄ahiyy ̄at is
predictable with his record of truth in the intelligent and mental works of the ˇSif ̄a', also his
numerous other philosophical works, for example, the Naj ̄at or Iš ̄ar ̄at. From a broader
perspective, truth holds an integral position in explaining Avicenna's Il ̄ahiyy ̄at. In his
examination, De Haan (2018) establishes that Avicenna verifies the centrality of truth in his
transcendentalism by changing and adjusting Aristotle's feeling of being as the reality of
recommendations with a supernatural tenet of truth that relates to the diverse methods of
existence. In Avicenna's existential metaphysics, each being is either important through another
existence or fundamental presence in itself, so additionally is each being either valid through
another or valid in itself. In essence, truth in its varied forms remains integral to the actualization
of holistic capacity. From a general view, the concept of truth is found at each real point in
Avicenna's powerful science:
Avicenna's healing and the power of truth the main standards of mysticism and the
underlying qualification among existential and epistemological truth, the examination of reality
of suggestions grounded in the primary guideline of showing, the supernatural record of truth
that is corresponding to each being thusly, the connection of truth to important and conceivable
presence, reality regular to universals and points of interest, the Aetiological record of
importance of being that is sewn together by the causality of presence and truth, lastly, the
extreme possibility of all made facts—ontological and epistemological—and their Aetiological
reliance on the divine principle of philosophical reason, which are natural and fundamental to
existence (De Haan, 2018; Strobino, 2018). The concepts of truth and healing from the
philosophical thinking of Avicenna concerns with the establishment of existential truth regarding
a phenomenon which serves as the basis for healing as it relates to ontology, epistemology, and
axiology. In this regard, the invitation of truth from a patient plays an imperative role in the
therapeutic treatment of disorders which may be health-related, or reasoning issues or emotional
problems which require the comprehension of underlying factors and the embracing of these
factors through truth.
2.6 Spirituality and HIV and Emotional Well Being, Disease Progression
Following an extensive review of literature pertaining to the mental health needs of
women diagnosed with HIV, a comprehensive and holistic health care plan aimed at meeting the
expansive needs of these patients. Considering the presence of multiple factors relating to
depression and distress among the population of individuals affected by HIV, supplementing
normal depression drugs with dynamic healing mediated through therapy significantly appraises
the welfare of victimised individuals. Therapy actively including spiritual and mental counselling
holds an integral position in promoting better health results in HIV patients. An extensive range
of literature explores the concepts of spirituality and emotional capacity to heal the mental
effects of severe ailments in a bid to endorse a healthy quality of life for patients. For both cancer
and HIV patients among other critically ill individuals, experiences of depression and stress
remain eminent throughout their lives which necessitates the adoption of dynamic approaches to
healing. In this regard, Dalmida (2006) comprehensively organises the spirit-mind-body
literature which explains the innate dynamics involved when addressing mental issues among
patients.
2.6.1 Spirit-mind-body framework
Based on the spirit-mind-body framework, the researcher proposes an exploratory
framework which appraises the integration of spirituality in addressing the mental problems
encountered by individuals affected by HIV within the contemporary society (Dalmida, 2006).
The Spirit-Mind-Body structure emanates from broad study findings concerning with spirituality,
anxiety, depression, human welfare, and the general development of HIV disease over time.
Additionally, the framework remains significantly founded on Spirit-Mind-Body theoretical and
empirical literature exploring the connections among spirituality, mental factors (Nelson,
Rosenfeld, Breitbart, and Galietta, 2002; Simoni, Martone, and Kerwin, 2002 ) and the human
immune system (Ironson et al, 2002; Kusnato, Sukartini, Ulfiana, and Haryanto, 2018). From a
clinical perspective, the Spirit-Mind-Body system originates from the comprehensive
psychoneuroimmunology (PNI) structure, initially created by Ader (1981), and based on the
results of PNI-based research (Robinson, Mathews, and Witek-Janusek, 1999; Zeller, McCain,
and Swanson, 1996 )PNI explores the connections between depression, anxiety, physiological
dysregulation, and wellbeing results (Robinson et al., 1999). In principle,
Psychoneuroimmunology (PNI) is portrayed as the investigation of the associations among
self-capacity, innate neuro-endocrine systems, and associated well-being (Ader, 1981; Robinson
et al., 1999), mental components, the focal sensory system (CNS) and the Immune system
(Zdanowicz, et al., 2017).
Based on the rudimentary Spirit-Mind-Body framework, living with HIV remains

acknowledged as a normal stressor among individuals infected with HIV among other severe
infections such as cancer. The concern of "living with HIV" often accompanies with depression,
outrage, stress, disgrace, hurt feelings or enthusiastic pain relating to stigma, low self-esteem ,
medical problems, financial strains as well as social isolation (Dalmida, 2006). HIV-positive
individuals may further report the misery and disappointment related with the need to make
critical changes in their life, for instance, adapting to the consumption of medicine on daily basis
and taking part in HIV counselling practices. Exposure of their HIV-positive status to kids,
relatives, accomplices, and among other factors significantly induce stress. The worry of "living
with HIV" likewise may incorporate the physiologic and mental concerns which are often
reflected through exhaustion or related diseases or rather the worry of encountering prescription
side effects.
Despite the fact that the spirit-mind-body framework remains acknowledged for appraisal
of health and HIV disease progression (Ironson et al, 2002; Kusnato, Sukartini, Ulfiana, and
Haryanto, 2018; Nelson, Rosenfeld, Breitbart, and Galietta, 2002; Simoni, Martone, and Kerwin,
2002), Lutz, Kremer, and Ironson (2011) establishes insignificant religious influence on spiritul
transformation (ST) but rather improved spirituality. On the positive diagnosis with HIV/ AIDS,
most respondents (92%) reported having an individual association with a higher being. Further,
92% likewise depicted themselves as inclined more to spirituality rather than religious (p <0.001).
Religious experts did not assume a key job in encouraging ST. Regardless of stigmatization of
certain religious perspectives, participants acknowledged themselves, which bolstered the
procedure termed as the triad of care taking (Lutz, et al., 2011). Generally, the study established
that these individuals actively engage in self-destructive behaviours, for example, substance use
and hazardous sex, at that point changed to creating self-care after conclusion (adjustment) and
progressively extended in a few (62%) to empathetic consideration for others amid ST.
Otherworldliness did not trigger the adaption stage following finding, however added to enduring
way of life changes. Overcoming depression, (92% before HIV diagnosis and in 8% after ST)
was a typical attribute. After the adaption stage, none of the members accused themselves, others
or God for their HIV + status (Lutz, et al., 2011). The overarching view, rather, was that ―God
made them aware. Study outcomes propose that it might be critical to discover approaches to
help individuals with HIV in inclination associated with a higher power, since this leads not
exclusively to a more profound association with a higher being, yet in addition to a more spiritual
association with oneself and to progressively capable and caring conduct.
From a broader perspective, the measure of the intensity of stressors remains fundamental
to the PNI system (Dalmida, 2006). Further, the PNI system holds the existence of connections
between depression, emotional distress and HIV status, however, the definite connections are not
comprehended (Robinson et al., 1999). Numerous stressors and causes of mental problems are
related to HIV infection that could possibly appraise the bargained immune system much further
(Robinson et al., 1999). Intense pressure subjected to individuals affected by HIV significantly
influences the immune system, where elevated levels of pressure in varied forms remains linked
with reduced counteraction to disease thereby implying lower immune protection at the cellular
level (Kusnato, et al., 2018). Notably, stress may add to the presence of melancholy among
HIV-positive ladies. As indicated by the PNI structure, psychoneurological marvels, for example,
stress and misery, significantly impact an individual’s immune system through neuroendocrine
pathways (Cohen and Herbert, 1996; Robinson et al., 1999). According to the study conducted
by Cohen and Herbert (1996), mental factors, to be specific stress and depression, negative effect,
and clinical stress or desolation, can impact both cell and humoral markers of the overall immune
system and function due to explicit influence of body’s endocrine system. In this regard, the
immune system and network pathways remain vulnerable to stress and emotional pain. Further,
the autonomic sensory system (ANS) plays a significant role in HIV progression and remains
delicate to mental risk and changes in the state of mind as well as the general welfare (Robinson
et al., 1999).
Reports produced by medical practitioners and researchers have shown that stress and
depression are related with modifications in immune status (Zdanowicz, et al., 2017), explicitly
CD4 cell check (Ickovics et al, 2001) as well as CDS T cells of females diagnosed with
HIV/AIDS. Discouraged states of mind may adjust neuropeptide receptor articulation on
lymphocytes and, in this manner, abnormal amounts of discouraged inclination may add to HIV
movement, HIV malady movement, and decreases in CD4 cell tallies (Ader et al., 1991). Cohen
and Herbert (1996) agrees with Zdanowicz, Reynaert, Jacques, and Dubois, (2017) Moreover,
the connection among mental and immunological factors might be interceded by conduct
changes, for example, prescription adherence and hazardous practices that may incorporate
sexual hazard taking or needle-sharing (Cohen and Herbert, 1996). Further, depression and
excruciating feelings of despair might be identified with fundamental spiritual issues, the same
number of side effects of wretchedness parallel signs of spiritual pain. A multi-dimensional
methodology would subsequently speak to the best arrangement of consideration for tending to
sorrow among HIV-positive ladies. The arrangement of all-an encompassing consideration
would expect medical practitioners to be acquainted with the relationship of spiritual issues with
discouragement (Zdanowicz, et al., 2017).
2.6.2 Spirituality integrated mental health interventions
A potential synergistic impact might be accomplished by giving both emotional and

psychological wellness to individuals suffering from emotional distress. As per the
Spirit-Mind-Body structure, intercessions that encourage spiritual and mental prosperity are key
to managing depression and stress complications. Also, as spiritual and emotional well-being
needs are tended to, the improvement of invulnerable capacity and wellbeing related personal
satisfaction results is more probable. Intercessions, utilised inside individual or gathering settings,
can give spiritual and rationally coordinated social insurance through discourses, talking with,
advising, works out, narrating, perusing spiritual material, or thinking about healthy life
progression. Within clinical settings, patients reporting the influence of their spiritualism in
regards to their ailments and welfare attest to the value and importance established through
spirituality which accounts for appraised heath status (Friedemann, et al., 2002). Consequently,
within a spiritual setting HIV seropositive woman can benefit from outside intervention as they
look for importance and reason so as to set up or reinforce associations with others. Emotional
well-being medical attendants can encourage individual or gathering exercises that empower
spiritual contemplation and reflection. Dalmida (2006) proposes that HIV contaminated ladies
should assume a job in deciding how many spiritual exercises ought to be incorporated into the
arrangement of consideration.
Evidently, it remains fundamental for emotional welfare practitioners to start the
psychological wellness plan of consideration with an exhaustive appraisal of every patient's
emotional wellness needs. Spiritual consideration suppliers can be incorporated into the
arrangement of consideration to lead an evaluation of spiritual needs. In the quest to establish a
endorse the healing process, basic authentic information can be gained about the patient's energy
for spirituality or religious practice to determine the distinctive influence of spiritual exercises on
welfare. Patient's therapeutic guardian would then have the capacity to address the specific
practice perceived by the patient and help with recognizing ways to deal to improve its
application and effect. In this regard, Dalmida (2006) exploits the dissemination of spiritual
associations between a HIV seropositive woman and her medicinal overseer.
2.6.3 Morals of spiritual-mental health care
Albeit connecting with patients in discourses about their spiritual convictions remains a
worthy methodology, ethical spiritual guidance and support should be offered based on the
revealed relationship among Spirituality and positive wellbeing results. Giving undesirable,
spontaneous spiritual guidance ought to be debilitating as it might include illustrating to a patient
on things that ought to in regards to their embraced spiritualism, as opposed to utilizing a
community-oriented way to deal with help patients to distinguish approaches applicable to their
individual spiritualism. While the innate spiritual needs of ailing members remain explorable,
nurture and other social insurance suppliers ought not to make guarantees or give assurance
about progress in wellbeing results because of taking part in spiritual practices (Dalmida, 2006).
Despite the fact that exploration discoveries bolster enhancements in certain wellbeing results, no
absolutes ought to be inferred. Rather, patients should help with establishing spiritual activities
which are acceptable and agreeable with their inner self for appraisal of welfare. As part of the
initiative to effectively appraise mental care within clinical settings, it is imperative for medical
caretakers to abstain from forcing their very own spiritual convictions and practices on patients.
Medical attendants and emotional wellness suppliers ought not to coordinate Spirituality into
psychological wellness care inside the setting of a specific religion, yet patients ought to be
permitted to express and talk about their spirituality inside their own religious edge of reference.
In reality, the healing process concerns with allowing the patients to feel the influence of their
spirituality on their welfare amidst psychological needs. Medical caretakers and psychological
well-being suppliers may come up short on the ability to address the spiritual worries of
members top to bottom, along these lines, human services suppliers ought to organise and allude
members for peaceful consideration as proper (Astrow, et al., 2001).
2.7 Yoga, Spirituality, and Healing
The yoga custom was created with regards to the spiritual conventions emanating India
and has since evolved to provide a pragmatic and dynamic approach to deal with integrating the
psychological, mental and spiritual domains into congruity thereby appraising wellbeing (Clara,
2012). Fundamentally, the "inner thread" as conceptualised by Simpkins and Simpkins (2011),
that has gone through numerous incredible changes has advanced into concrete spiritual practices
identified with perceiving and removing the root cause of misery and pain in individuals through
system-wide integration and coordination of the mental domain, body, and soul (Kusilka, 2014).
"Yoga" is derived from the Sanskrit root "yuj", which means to tie, append, integrate and burden
(Clara, 2012). The act of yoga burdens or joins with the mix of different disciplines (Simpkins
and Simpkins, 2011) giving a wide scope techniques and systems which bring about joining a
few pieces of a person's spirit to God, and therefore into unitary capacity (Gandhi & Desai,
2011)
Franklin (2001) guarantee the yoga sutras of Patanjali remain the predominant
motivating yoga procedures. Patanjali, "the father of yoga" determined a supernaturally roused
eight-limb framework for the journey of the spirit and the enlivening of Self. Further, these eight
appendages of yoga contain a mix of procedures that incorporate controlled breathing, reflection,
self-filtration, asanas, and certain philosophical standards. In principle, the dynamic technique
that consolidates body, brain and soul takes into consideration the lessening of the inner self on
the identity and gives a way to beat enduring, achieve higher awareness and find more prominent
importance throughout everyday life (Kraftsow, 2010: Simpkins and Simpkins, 2011). Simpkins
and Simpkins (2011) trust that discovering this balance and concordance on all dimensions,
results in a profound mending of the spirit. It is imperative to clear up that despite the fact that
yoga incorporates these eight appendages, just as various pathways toward the development of
spirituality and healing of individuals. The comprehensive acts of reflection, meditation, and
Asanas through Yoga hold an integral role in addressing a broad range of lifestyle diseases,
emotional issues as well as mental issues within contemporary society. Further, Franklin (2001)
accentuates the inclusion of mental domains within the Patanjali’s yoga framework which
appraises the transformational experience and healing through mind-based development. In
essence, the brain is involved by inside adapted examples and outside encounters that outcome in
the fluctuation among individual distraction and consideration (Kraftsow, 2002);
notwithstanding, contemplation makes a union that slows these developments of the psyche,
giving an undisturbed quiet and an expanded familiarity with mental procedures. In essence, the
expansive concentration in mindfulness offers the possibility to invoke internal capacities and
find an inward nearness just as higher conditions of cognizance. Despite the fact that
contemplation adds to generally speaking mental, physical and enthusiastic prosperity by
discharging pressure, offering unwinding and genuine feelings of serenity, and expanding vitality
and recuperating, Sturgess (2002) trusts its actual objective is to go past the limited personality
and into unadulterated awareness. Further, the absolute presence of silence, concentration, and
mindfulness that the outflow of God within an individual and the genuine conceptualization of
inner being restores inner capacity as the mind adopts the state of "that which we are" (Kraftsow,
2002).
From a broader perspective, the usage of reflection in the practicing of asanas allows to
utilise the body as a pathway to moving interior by quieting the mind and experiencing
smoothness, internal congruity, and wholeness. Asana, actually signifying "agreeable seat"
converts into stance or posture. Rehearsing asanas not only encapsulates the dynamic placement
of body sections which necessitates the whole association of the mindfulness and knowledge of
the brain bringing about the comprehension of the inner and wholesome self (Kusilka, 2014). In
this manner, it isn’t the effectiveness of a specific position or poses that is applicable yet it is the
real substance of participating in asanas that enables the body to imitate the function of
meditation for internal mindfulness and physical concentration (Gandhi and Desai, 2011). Fahri
(2000) cited in Kusilka (2014) communicates that it is the investigation of known and obscure
stances that take into account extending awareness insofar as remaining serenely situated in one's
inside is kept up. Further, proper body positioning provides relief to the body through restorative
capacity, which thusly permits natural life resources to manifest expansively. Asana practice
turns into a get-together between "the typically isolated body-mind" by planning the physical and
mental parts of the person through cognizant order as well as inner control (Kusilka, 2014).
Active engagement in yoga includes an adjustment toward the path and nature of one's
consideration by getting to be disguised and extended creating a move from controlling or
overlooking the outer powers, and further, working with them (Kapsali, 2012). In essence, the
sort of "attentional aptitudes and non-normal employments of the body" marks the start of this
difference as the main priority. Yoga's integrally encapsulates the psychological domain and the
entire body with the goal that individual change of cognizant self-realization may happen
(Kraftsow, 2002) making "the reflection of oneself. Fundamentally, through exploitation of the
smoothness of the mind and the physical ability to effectively apply natural body resources, the
body is freed from the cerebrum (Sturgess, (2002) and a certified development towards
surrendering to a powerful spiritual practice occurs (Kusilka, 2014).
Based on physical measurements, yoga essentially improves the individual's welfare
through reduction of weight, body toxins, and contamination while freeing and conjuring the
inner body energies such as promoting harmony and mental peace (Sturgess, 2002).Fahri (2000)
contends that the brought together body-mind consider mending all parts of the individual, just as
enthusiastic wellbeing, adaptability, stamina. Since weakness and mental uneven characters
might be a boundary to profound advancement (Sturgess, 2002), the act of physical stances and
contemplation might be utilised to diminishes physical and enthusiastic trouble offering the
likelihood to recover, hold and look after wellbeing and "increment the personal satisfaction"
(Emerson, et al., 2009).
2.7.1 Emotional Quotient and Yoga
A study conducted by Shashikala and Lakshmi (2018) explored the implications of
active engagement in 2-week yoga and meditation on the emotional quotient of 60 participants in
the study. While the participating population encompasses both males and females, the study
adopted paired t-test before and after an active yoga training session for the statistical analysis of
data in the study. Results of the study show that the diverse emotional dimensions of the
participants increased over the two-week training period. A significant increase was recorded
with emotional maturity, competency, emotional sensitivity as well as the overall emotional
capacity. With increased EQ over the short period, participants reflect an appraised capacity to
effectively use their emotional and psychological domains in their daily milestones. Similar to
Shashikala and Lakshmi (2018), an investigation led by Adhia, Nagendra, and Mahadevan
(2010 ) assessing EI of administrators established that there was a huge improvement of EI score
in the yoga-rehearsing group contrasted with the control group which rehearsed physical
exercise.[4] Ganpat and Nagendra ( 2011) completed an examination which surveyed the
emotional intelligent quotient in supervisors experiencing yoga-based self-administration of
extreme pressure (SMET) programme. The examination indicated 72.02% significant increment
in EQ and may have suggestions in "executive efficiency. Singh, Mohan, and Kumar (2011)
examined the impact of Sahaj Marg Raja Yoga on physical wellbeing, mental wellbeing, and EI
and established that there was an upgrade in the parameters they studied. EI was altogether
improved in supervisors who rehearsed SMET programme in the examination led by Kumari et
al (Kumari, et al., 2013). From a broader perspective, Yoga and meditation function to establish
a balance in the sympathetic and parasympathetic framework, meditation experience generates a
general sensation of normalcy of life and even increment in alertness alongside a condition of
complete mental quietness. In essence, this significantly accounts for the increment EQ score
where there is resistance to self and furthermore others (Sresh & Yuman, 2014 ). Theoretical
and empirical literature exploring yoga asserts the diverse physical, mental and emotional
benefits associated with active engagement in yoga practices which remain malleable for
application in healing procedures.
2.8 Holistic Healing Services for Survivors
A developing group of research in neurobiology has improved our comprehension of the
neurological and physiological changes resulting from traumatic experiences exposed to
individuals within contemporary society. With medical and research practice, there is clear proof
that trauma changes the cerebrum, yet that the mind—with affection and support can recuperate
(Poore, et al., 2013). Fundamentally, trauma prompts discontinuity of recollections and
deregulation of the autonomic sensory system and limbic framework (two critical frameworks in
the mind that direct response to tension and trauma). Emotional capacity and memory
engagement through the cerebral capacity and all-encompassing healing approaches help to
recuperate and enable the entire individual from a wholesome perspective. They move past
psychologically handling the trauma and into structure aptitudes for self-guideline, reconnecting
with the body, associating with others, and learning essential procedures for unwinding.
Contemplation, yoga, and craftsmanship and music treatments can assist the cerebrum with
processing awful data, including nosy recollections. Further, huge numbers of these procedures
show us—survivors and backers alike—to associate with ourselves in positive, sustaining ways.
Development, active engagement in social and constructive work, and association with plants
and creatures help to bring survivors once more into their normalcy, to connect with their general
surroundings, to recount to their accounts in a language other than verbally expressed words, and
to start to confide in others once more (Poore, et al., 2013). Sandy Hardie with ASTOP in
Wisconsin, a programme that gives equine helped treatment, talked about equine treatment as
"giving a setting to self-disclosure that isn't the average sitting around and handling feelings."
Notably, it enables survivors to "not feel so unsure.
While customary western ways to deal with rape, for example, therapy and emergency
mediation, stay basic administrations for some, survivors, research and experience exhibit that
healing sexual trauma should comprehensively incorporate the brain, body, and soul. As Peter
Levine brings up, endeavours to deliver trauma that neglect to perceive the physiological and
non-verbal parts of the survivor's experience will, at last, be fruitless. Various distinctive terms
have been utilised to depict ways to deal with settling trauma that fuse the psyche, body, and soul.
In essence, these approaches incorporate conventional recuperating rehearses; all-encompassing
mending approaches; integrative drug; and elective recuperating modalities. For some social
networks and survivors, conventional western ways to deal with mending include little
significance inside their social setting (D’Anniballe, 2011). For these projects and networks,
progressively all-encompassing, socially significant methodologies might be with regards to
long-held customs and not saw as new or unique. We should ensure and bolster networks'
entrance to all the more socially important and all-encompassing pathways to mending. While
some assault emergency focuses have coordinated comprehensive mending approaches into their
contributions for survivors or concentrated their administrations on socially important
conventional recuperating rehearses, others have not. Like all administrations at an assault
emergency focus, the consolidation of comprehensive recuperating approaches must consider the
important components of trauma educated administrations: security, trust, decision, control,
cooperation, strengthening and social significance. Also, likewise with some other administration,
there are key contemplations identified with morals, limits, preparing and affirmation for
specialists of all-encompassing recuperating approaches as well as socially explicit practices. In
essence, this is genuine whether the specialist is a representative or volunteer of an assault
emergency focus or individual from the bigger network, and this paper will investigate these
different contemplations. The ongoing expansion of the Sexual Assault Services Programme
(SASP) assets at the government level denote the primarily committed designation of financing
for administrations to rape survivors. SASP assets can be utilised by neighbourhood programmes
for direct mediation and related help (Poore, et al., 2013). Regardless of whether they are given
in individual or gathering setting, and socially proper administrations, the present research
explicitly incorporates the comprehensive recuperating approaches. SASP assets can be utilised
to help work with youngsters and grown-ups, individuals everything being equal and sexual
introductions, and overcomers of a wide range of sexual brutality, regardless of when the sexual
viciousness happened. Nearby projects who are keen on starting or extending administrations
dependent on comprehensive mending approaches for survivors will discover support for their
endeavours in the "Why Holistic Healing" segment, draw motivation from the work featured in
the "Voices from the Field" segment, and, all the more solidly, locate some pivotal strides to join
different recuperating approaches in the "Cooperating" segment.
2.9 Complementary and Alternative Medicine
Despite the fact that NCCAM broadly applies the term complementary health with an
expansive range of practices, significant differences exist among the different approaches.
Complementary approach primarily encapsulates the explicit utilization of a nonmainstream
approach together with ordinary medication. On the other hand, the alternative approach follows
the active utilization of a non-mainstream approach instead of regular medication. Further,
traditional practice encompasses socio-cultural healing frameworks that have been persevered for
a large number of years. The integrative approach involves the incorporation of non-mainstream
practices into regular therapeutic treatment and wellbeing advancement Nearly 66% of CAM
clients have reported not examining their utilization with their doctors. From a general
perspective, NCCAM distinguishes 2 general subgroups of therapeutic treatments—normal
products and mind-and-body practices grouped into 5 classes, with numerous individual
treatments crossing classifications: organic based treatments, mind-body treatments, body-based
treatments, energy treatments, and care frameworks which remain subject to classification
models as well as potential threats (Bello, et al., 2012 ).
While the system-wide implementation of the complementary and alternative medicine
encompasses the active adoption of historic and holistic approaches to healing outside the typical
mainstream medical practices, significant implications of the acute and critical care patients
through CAM approaches necessitates the adoption of these dynamic approaches to healing. An
extensive body of literature attempt to exploit the dynamics of CAM healing approaches through
understanding the procedures and implementation of the healing technique. In essence, the
utilization of CAM practices, treatments, and healing products keeps on expanding exponentially
as confirm by examination of information National Health Inter-see Surveys led by the National
Institutes of Health ( Latest information based on years 2002-2007) (Su & Li, 2011).
Approximately 40% of grown-ups and 12% of kids reported the active utilization of CAM.
Adults detailed spending almost $34 billion over the normal budget on visits to CAM specialists
and purchase of CAM items, classes, and materials. Similar to study conducted by Su and Li
(2011), Thorburn, Faith, Keon, and Tippens, (2013) illusrates the most sensational development
happened in supplier-based treatments, for example, chiropractic care (14.5% increase; P< .01),
knead (67.2% expansion; P< .01), acupuncture (35.8% increment; P< .01), and society medicine
(208.3% increment; P< .01). Non– supplier-based CAM treatments, for example, unwinding
systems, Yoga additionally had a measurably huge increment in development (P< .01) amid the
5-year length. Information from the 2012 National Health Interview Survey remains partially
investigated without any announcements made, yet a preliminary report recommends that
non-nutrient, non-mineral dietary enhancements; chiropractic or osteopathic control; Yoga; and
back rub treatment remain the most well-known complementary wellbeing approaches utilised.
As per both the 2002 and 2007 studies, utilization of CAM was almost certain when access to
ordinary care was limited, care had been deferred because of expense, or restorative care needs to
be kept on being neglected (P< .01). Information acquired from Health Care Quality Survey,
2001, recommended that people who experienced neglected therapeutic needs and discrimination
dependent on their capacity to pay, capacity to communicate formally, as well as based on sex
were measurably fundamentally more probable than different people to utilise CAM(P< .01)
(Thorburn, et al., 2013 ). Health consideration specialists were more probable than the
all-inclusive community to utilise all types of CAM (P< .01) (Johnson, et al., 2012 )
Despite the utilization of CAM by human care providers within medical settings, about
66% of the clients indicate not examining their utilization of CAM with or without guidance
from a physician or therapists (Su & Li, 2011). Contrary to the core findings of Johnson, Ward,
Knutson, and Sendelbach, (2012); Su and Li (2011), current exploratooon indicate a signficant
variability in exposure rates; for example, in cross-sectional reviews of pregnant ladies, the
disclosure rates of CAM implementation moved from under 1% in 2006 to half in 2013 (Strouss,
et al., 2014). Further, the reported disclosure rates in the United Kingdom are 20% to 40%. An
efficient review of dis-finish of CAM use by cancer development patients and their specialist
correspondence about CAM utilise revealed that 20% to 77% of the patients did not disclose
their application of CAM within the healing process. The fundamental reasons given for
nonattendance of exposure consolidated the specialist's
non-inquisitive nature; the patient's expectation of the doctor's objection, lack of
engagement, or failure to help; and the patient's discernment that exposure of the system-wide
implementation of CAM techniques remains insignificant to customary care (Bello,
Winit-Watjana, Baqir, and McGarry, 2012; Davis, Oh, Butow, Mullan, and Clarke, 2012). In
essence, disclosure remains significantly lower among African Americans, Latinos, and Asian
Americans than among non-Latino whites (P< .05), certainly related concerns relating to the
accessibility and nature of customary health care services. The lack of disclosure pertaining to
the utilization of CAM remains stressed following that traditional and dietary improvements may
cause antagonistic coordinated efforts with doctor-prescribed medications, and use of the
upgrades might result in unforeseen antagonistic outcomes, for example, hypertension,

hypoglycaemia, and haemorrhage (Bush et al, 2007 ). Further, basic care medical caretakers
remain capacitated to improve the current health status of their patients through affective care.
Further, active comprehension of CAM may empower chaperons' correspondence with patients
and patients' relatives about the patients' CAM practices and impacts, support of socially fragile
members and ultimately appraisal of individuals welfare clients settle on educated choices.
2.9.1 Organic based therapies
Organically based treatments adopt substances commonly found in nature and
incorporate herbs and basic oils, extraordinary weight control plans (e.g., Ayurveda, hot-cold
parity), nourishing and sustenance supplements, and different items, for example, ligament. As
indicated by NCCAM, these treatments are the most prominent of the integral treatments; about
18% of grown-ups have reported the utilization of common practices, non-nutrient materials,
nonmineral products which can be consumed in broad range of ways (Barnes, et al., 2008 ).
NCCAM takes note of that albeit a portion of these items have been all around examined, many
have not had foreseen impacts, an examination into the security and viability of enhancements is
progressing. Such items might be troublesome to typical physiological procedures, for example,
coagulation and glucose guideline, and communications with ordinary prescriptions may deliver
crushing impacts.
2.9.2 Mind-body therapies
Fundamentally, mind-body therapies effectively apply an individual’s psyche to invoke
the body resources and capacity to endorse wholesome treatment. These treatments are among
the most generally utilised class of CAM1 and incorporate guided symbolism, perception,
dynamic muscle unwinding, contemplation, petition, music treatment, light treatment,
workmanship treatment, journaling, narrating, biofeedback, trance, humour, creature helped

treatment, T'ai chi, Qigong, and yoga. Wolsko et al., (2004) established than mind body
therapies concomitantly applied with normal care significantly sorts out health issues including
depression, anxiety, insomnia conditions, high blood pressure among other diverse forms of pain.
Fernros (2009) agrees with Wolsko et al., (2004) through a descriptive exploration using a cross
sectional survey methodology self-assessed health-related quality of life (HRQOL). Introduction
of the mind body intervention reflected positive cognition and emotional outcomes including;
general health indication (9%), emotional welfare (negative 45% and positive 26%), cognitive
functioning (24%), sleep (15%), pain (10%), limitations emanating from emotional health (22%)
and family functioning (16%). Although Wolsko et al., (2004) and Fernros (2009) contend the
improvements indicated by mind body therapies, Wahbeh, Elsas, and Oken (2008) concerns
with the lack of evidence of the implications of mind body therapies on the neurology which has
been accounted for by the small clinical trials and insufficient control groups.
2.9.3 Manipulative and body-based therapies
Based on the body’s capacity, manipulative therapies follow to adjust balance of pressure,
weight and body positioning through manipulative actions. Through active implementation of
these manipulative techniques, broad interventions prove critical to appraisal of wellbeing
including, osteopathic manipulative prescription, development treatment, knead, and other
bodywork, for example, Rolfing (a type of delicate tissue control). Specialists of these treatments
might be authorised or confirmed and have gotten more broad instruction and preparing than
have professionals of different treatments. The practices may frequently be controlled, too;
credentialing of specialists is built up by neighbourhood and state governments and expert
associations. No institutionalised national framework for credentialing correlative wellbeing
specialists as of now exists in the United States. Some worries about manipulative treatments
incorporate deferral or evasion in looking for ordinary consideration and irritation of existing
conditions (Bello, et al., 2012 )
2.9.4 Energy-based therapies
Hypothesizing the electromagnetic and biofield energies revolving around an individual’s
health domains, energy-based therapies appraise treatments which follow to manage these
energies through adjustments for creation of a balance in these energies (Snyder & Lindquist,
2010). Fundamentally, a myriad of energy forms is identified including light, magnets, natural
world among other forms where the applicability varies depending on the dynamics of health
issues. Diverse forms of energy-based interventions including Healing Touch, Reiki, Qigong,
and remedial touch, are "expected to influence energy handle that exploits and enter the human
body." These treatments can't be as effectively estimated or explored. Despite the fact that the
consequences of these treatments have not been estimated quantitatively in a concrete manner,
some new instruments, for example, the superconducting quantum interference device (SQUID)
reveals significant influence of these energy-based therapies in the holistic healing process.
Following the manifestation of healthy problems in diverse ways, the energy-based therapies
uphold the concept of balance of energy together with its flow throughout an individual’s body.
However, literature concerns with a number of energy interventions identified with inaccurate
speculation of health conditions and evolution throughout treatment as well as the flexibility of
these therapies. (Kramlich, 2014).
2.9.5 Systems of care
Traditional practices pertaining to holistic healing advanced from social into spiritual
interventions where traditional medicine classes are established where each problem possesses a
system of care. For instance, Ayurvedic drug emanating from ancient India remains founded on
firm canonical grounds correlated with the knowledge of life and associated longevity as
encapsulated in the terminology, Ayurvedic. Diagnosis and therapy approach of Ayurvedic
exploits the mental sentience and morality as part of the process of invoking the healing process.
A broad range of practices form systems of care which significantly appraise health status of
ailing members of society; Homeopathy, naturopathy, traditional Chinese medicine among other
holistic approaches to treatment.
A broad range of therapies follows traditional practices which remain backed up by
strong philosophies which primarily seek to invoke the capacity of healing and thereby ultimate
foster recovery from pain, emotional torment among another diverse physical, emotional, social
and mental problems. In this regard, literature explores the individual therapies which have been
actively engaged in a bid to appraise or restore the welfare of individuals within the present
society. At Boston Medical Centre, male African displaced people have reacted emphatically to
drumming circles. Few examinations have likewise investigated drumming hovers as a treatment
for medication advertisement style, with positive results (Ho et al, 2011 ). Music's restorative
viability may demonstrate multi-dimensional; music can be utilised as an instrument to restore
social character, which is fundamental to the recovery of pain survivors. Besides, music regularly
empowers group engagement, group building and effective connections of the network. This is
noteworthy, as a successful treatment for injury may require the arrangement of new connections
and new network ties. As an innovative outlet, music may likewise facilitate singular
independence, which is regularly bargained because of torture (Douglas et al, 2008 ). With a
different perspective to that of Douglas et al., (2008), Ping et al. quote John Updike suggesting
"what craftsmanship offers is space – a specific breathing space for the soul." Additionally, as
Ping et al. remark, "expressions based helpful projects offer available, nonverbal, and widespread
apparatuses for improving wellbeing by diminishing pressure and in-wrinkling social help –
without the disgrace of therapy (Longacre, et al., 2012)." Similar to the sentiments of Longacre,
et al., (2012), Ho et al., (2012) further asserts the imperatove role of music in filling
psychological and emotional needs of the survivors of injury.
2.10 Traditional Chinese Medicine (TCM)
Acupuncture TCM, including needle therapy, is among the most seasoned recuperating
practices on the planet. In this convention, infection is accepted to emanate from an interruption
in the stream of qi, and unevenness in the powers of yin and yang. Therefore, the Chinese
traditional medicine seeks to help to recuperate by re-establishing the yin-yang balance and the
stream of qi through the unique placement of needles along critical meridians of the human body
(Longacre, et al., 2012). In essence, the procedure follows a mind-body mending approach that
intends to address torment, the somatization of agony, and mental misery by empowering
characteristic equalization. A significant base of literature explores the viability and effectiveness
of acupuncture therapy in relieving pain among refugees. Highfield et al. discovered starter proof
of high adequacy of needle procedures among survivors of torment and displaced person injury
at the Boston Medical Centre CAM Clinic for displaced persons. Correspondingly, Pease et al.
investigated the utilization of needle therapy in the treatment of PTSD in a network-based
facility. The research exploration established that "the utilization of needle therapy for the
treatment of mental injury seems, by all accounts, to be a vi-capable, all around acknowledged
treatment methodology for outcasts with PTSD. Of note, a considerable lot of the treated exiles
expressed that needle therapy was like a customary drug from their nation of the source, and in
this way, they communicated a specific dimension of solace with the treatments." Acupuncture
demonstrates potential to mitigate unending agony and posttraumatic indications in survivors of

torment as well as individuals exposed to extreme traumatic experiences. It has been utilised as a
helpful treatment for a few kinds of constant torment and misery. Further, the literature provides
proof to the viability of needle therapy for treating secluded side effects including PTSD
(Hollifield, et al., 2007 ), anxiety (Pilkington, 2010 ), and pain (Longacre, et al., 2012).
Acupuncture is a by and large safe treatment methodology. Studies have shown a couple of
genuine antagonistic occasions, with the most widely recognised being overlooked which include
weakness and low levels of bleeding. Additionally, starter work recommends that needle therapy
might be actualised securely to treat survivors of torment and physical injury among refugees.
Pease et al. state "in spite of introductory hindrances (e.g., general adequacy questions and
potential injury concerns), in the long run, we were well received." Positive outcomes might be
because of the review fact that numerous TCM modalities, including measuring are like
medicines polished all through the world, incorporating into various African, Asian and
European countries (Longacre, et al., 2012). In starter work including needle therapy and
displaced people, the execution was very fruitful, with zero instances of re-injury, or other health
issues (Highfield, et al., 2012 ). Thus, needle therapy demonstrates guarantee as a conceivably
sheltered and compelling CAM treatment for individuals who survived traumatic experiences
and outcast injury. Wechsler has likewise investigated the misleading impact regarding needle
therapy treatment.
Similar to study by Highfield, Lama, and Grodin, (2012), Longacre, Silver-Highfield,
Pama, and Grodin, (2012) demonstrates the effective implementation of acupuncture in the
healing process remains attributed with proper addressing of migraines, diverse pain issues,
blood pressure complications, and headaches. While adjustments can be made on the
acupuncture procedures during the treating of health issues, the treatments function to restore the
conventional balance of an individual’s being. Notably, further complementary therapies are
implemented alongside the acupuncture procedures including Chinese herbs. Discussions by
neuroscientists acknowledge the significant stimulation generated by the needle points where the
underlying nerves, muscle tissues, and connective tissues stimulate the entire body to produce
more natural painkillers. Within clinical settings, the engagement of control participants in
placebo acupuncture reveals significant positive outcomes in a similar manner to the actual
acupuncture procedures. The integration of the body, mind, and spirit hold an integral role in the
full dissemination of healing capacity through traditional Chinese therapies and medicine. A
significant literature gap exists within the exploration and comprehension of Chinese holistic
healing strategies and their applicability within modern medical practice. The present exploration
expounds on the capacity of holistic approaches to heal and therefore plays an integral role in
filling the gap in literature. Through integration with philosophical thinking, the generated
information seeks to appraise the health practices in modern society and ultimately promote
welfare of members of the global community.
2.10.1 Qigong and T'ai Chi
Both Qigong and aikido are Chinese energy directing practices that consolidate mental
focus, physical equalization, muscle relaxation, and loose breathing (Al-Rowais, et al., 2010 ).
Qigong and jujitsu fuse a subjective perspective not present in conventional exercise, which may
clarify why some controlled investigations have discovered more prominent advantages from
judo or qigong than exercises of tantamount intensity. Qigong and jujitsu recently exhibited
clinical viability for the addressing health issues of torment survivors at the Boston Centre for
Refugee Health and Human Rights. In one examination, jujitsu additionally indicated guarantee
as a treatment for older Hmong Americans (Sun et al, 1996 ). In other relevant examinations,
qigong and judo have been discovered compelling in treating perpetual injury symptoms. T'ai chi
may lessen pressure and is generally used to advance mental mindfulness among old patients
(Highfield, Lama, and Grodin, 2012 ). Likewise, judo and qigong have been appeared to deliver
factually critical enhancements in mental prosperity, incorporating decreases in mind-set
aggravation, nervousness, stress, strain, discouragement, outrage, exhaustion, and confusion.
While exploring the Utilizing of qigong within the contemporary society, Chou et al.
discovered a decrease of depression side effects, with an equivalent decrease in concerns
identified with somatization, mental aggravation, trouble in between close to home relations, and
in general poor wellbeing. Self-regard has additionally been appeared to increment with jujitsu
instruction (Lee, et al., 2007 ). Qigong and judo show specific guarantee in their capacity to add
to the help of mental and psychosomatic sequelae of torment. The expansion in substantial
mindfulness and mental centre that outcomes from training, may help survivors of torment in
defeating the physiological effect of injury, while additionally tending to mental unsettling
influences, for example, different indications of separation normal for PTSD. Considering the
low effect on the human body, Qigong and Judo are especially material when oxygen consuming
activity might be excessively strenuous based on the individual’s treatment, while as yet giving a
significant number of the equivalent physiological benefits (Grodin et al, 2008 ). This is
especially essential in patients with a background marked by injury makes certain conventional
types of activity both physically, if not mentally, improper There are not many realised dangers
related with qigong and t' ai chi.
2.11 Holistic Healing Approaches
2.11.1 Chiropractic
Chiropractic centres around the connection between the body and the structure that it
adopts in working. Chiropractors fundamentally perform modifications (controls) to the spine, to
lighten torment, improve capacity, and bolster the body's common capacity to mend itself. The
present day calling of chiropractic was established by Daniel David Palmer in 1895 in Davenport,
Iowa. Palmer estimated that control of the spine can re-establish and keep up health. Chiropractic
controls are the subject of progressing logical investigation.137 In 2010, NCCAM announced,
"spinal control/preparation might be useful for a few conditions notwithstanding back agony,
including headache and cervicogenic (neck-related) migraines, neck torment, upper-and
lower-limit joint conditions, and whiplash-related disorders." (Highfield, Lama, and Grodin,
2012).
There are no distributed investigations with respect to the utilization of chiropractic for
survivors of torment or displaced person injury. Two investigations have been led using
chiropractic in veteran groups in which PTSD was common. In one of these examinations, a
critical reduction in torment was reported. There have been uncommon reports of genuine
difficulties coming about because of chiropractic. Risks might be increased in the displaced
person populace because of shortcomings and wounds coming about because of accounts of
torment, lack of healthy sustenance or malady. It is additionally conceivable that unexpected
utilization of weight might be reminiscent of torment poses, and may in this way be candidly
exasperating. Despite the fact that chiropractic is a type of CAM, its advanced causes are with
regards to western medicinal reasoning, and it isn't inherently a type of all-encompassing,
personality body social insurance.
2.11.2 Homeopathy
Pioneered by German doctor Samuel Hahnemann in 1796, homeopathy depends on the
principle that "like-cures-like." Preparations are prescribed that would make sound individuals
show indications similar to those displayed by the patient. From a broader perspective, it is
viewed all in all body framework and is utilised to avoid and treat numerous sicknesses and
conditions (Pilkington et al., 2005 ). While homeopathy remains actualised in the US since the
nineteenth century, we revealed no distributed investigations including homeopathy and pain
survivors or outcast injury in the western restorative writing. A few fundamental examinations,
including one survey article, have uncovered uncertain data relating homeopathic healing of
depression (Pilkington et al., 2005 ). Some research advocates for the application of homeopathy
in addressing health issues relating to anxiety and uneasiness.
Most examinations have presumed the lack of concrete prof for the influence of
homeopathy in addressing a distinctive health issue (Pilkington et al., 2005 ). There is
constrained research on the wellbeing of homeopathic medicines, however, homeopathy-thy is
by and large viewed as far-fetched to cause extreme antagonistic reactions. Homeopathy was
conceived of the western therapeutic idea in the late eighteenth century. Contrasted with other
CAM modalities, it is generally new, however the fundamental routine with regards to utilizing
very weakened, common cures might be reminiscent of an immense range of antiquated mending
rehearses. Like chiropractic, it isn't on a very basic level dependent on a coordinated personality
body mending reasoning which necessitates further research. At Boston Medical Centre, male
African displaced people have reacted emphatically to drumming circles. Few examinations have
likewise investigated drumming hovers as a treatment for medication advertisement style, with
positive results. Music's restorative viability may demonstrate multi-dimensional; music can be
utilised as an instrument to restore social character, which is fundamental to the recovery of
torment survivors. Besides, music regularly empowers bunch investment, group building, and
feeling of the network. This is noteworthy, as a successful treatment for injury may require the
arrangement of new connections and new network ties. As an innovative outlet, music may
likewise facilitate independence, which is regularly bargained due to explicit exposure to pain
(Moreno, et al., 2001 ). Ping et al. quote John Updike as saying "what craftsmanship offers is
space – a specific breathing space for the soul." Furthermore, as Ping et al. remark, "expressions
based helpful projects offer available, nonverbal, and widespread apparatuses for improving
wellbeing by diminishing pressure and in-wrinkling social help – without the disgrace of
therapy (Ho et al, 2011 ). "There is a little potential hazard that noisy commotions and
percussive sounds emanating from music treatments may fill in as triggers for survivors of injury.
Be that as it may, to date there have been no such detailed complexities from music treatment.
2.11.3 Aromatic healing
NCCAM characterises fragrant healing as training in which the aroma of fundamental
oils from blossoms, herbs, and trees is breathed in to master bit wellbeing and wellbeing.
Aromatherapy gives off an impression of being local to some displaced person populaces. For
instance, unpleasant orange is customary to Chinese media-REVIEW. One examination reasoned
that fragrance-based treatment emphatically added to treatment for a scope of mental disorders. It
has additionally been concentrated by Buckle et al. as a conceivable comprehensive treatment for
HIV/AIDS patients (Perry & Perry, 2006 ). Many of these investigations were indecisive.
Fragrant healing is physically non-intrusive and is effectively executed. In spite of the fact that
the viability of fragrance-based treatment is vague, aromatic healing may demonstrate supportive
related to different modalities. For example, the utilization of fragrance-based treatment may
build up a situation that is seen as being more agreeable than a customary western clinical setting,
advancing unwinding and patient-expert affinity, and consequently encouraging different
methods of consideration.
2.11.4 Reiki
Emanating from Japan, Reiki first conveyed to western science in the 1930s, alongside
the Buddhist lessons of Mikao Usui. Reiki depends on all-inclusive energy that underpins the
body's inborn mending capacities. Professionals place their hands daintily on or simply over the
individual accepting treatment so as to encourage the patient's own recuperating reaction. In one
distributed work, Reiki was effectively used to treat survivors of torment in Sarajevo. Further
studies reported a huge improvement by means of Reiki medicines in estimating torment, sorrow,
and anxiety. Reiki seems, by all accounts, to be a for the most part safe methodology; no genuine
reactions have been reported (Richeson et al, 2010; Highfield, Lama, and Grodin, 2012).
Regardless of the uncertainty in therapeutic research, NCCAM reports that customers "may
encounter a covert government of unwinding amid a Reiki session. Notwithstanding feeling
warm, tingly, languid, or invigorated." By tending to "life energy," Reiki may give a proper
setting to treating the coordinated psycho-consistent and physiological impacts of torment. As an
unwinding device, it might likewise encourage other progressively intelligent modalities.
Fundamentally, a portion of these incorporate cranial sacral treatment, magnets and biofeedback.
Other integrative modalities, for example, spellbinding, exercise, diet and nourishment have been
discarded in light of the fact that they are all the more usually considered as a major aspect of
conventional western social insurance.
2.12 Integration of Eastern and Western Treatment Paradigms
While diverse physical, social, psychological and emotional health issues remain
imminent among people within the contemporary society, the availability of effective treatment
for these ailments remains a major humanitarian and global concern. The adoption of medical
science in addressing health issues significantly requires the implementation of a holistic healing
process for the optimal treatment of the patients. A Proposal for Action Dual conclusions that
reflect both western medicinal and CAM ideal models may empower successful allopathic
medications that additionally regard and recognise expressions progressively commonplace to
the patient's own comprehension of the contemporary situation. Further, CAM analyses may in
truth cover apparently with conventional restorative finding, attributing to a more noteworthy
comprehension of intricate health conditions (Highfield, Lama, and Grodin, 2012). Thus, using a
coordinated treatment demonstrate, patients may get care esteemed suitable by western allopathic
frameworks that likewise reflect their intrinsic ailment experience. Fruitful universal integrative
medicinal models have been recorded. The Nepalese Khunde Hospital fills in as an ex-abundant
of a wellbeing focus in which neighbourhood leaders – for this situation sherpas – enabled
western REVIEW biomedicine to be coordinated with conventional recuperating frameworks,
eventually crediting meta-physical mending to shamanistic practice, and physical recuperating to
the corresponding western practice. In another examination including Cambodian displaced
people, the utilization of CAM had no antagonistic impacts on associative utilization of
biomedicine (Berthold et al, 2007 ). CAM modalities are commonly more affordable and more
effectively actualised than western restorative medications. Actually, primer research proposes
that supporting CAM facilities prove to be monetarily prudent by decreasing generally speaking
use of other all the more exorbitant customary clinic administrations. Our middle is as of now
concentrating the effect of CAM on the complete use of wellbeing administrations, including
conceivable money related ramifications.
In general, this recommends local maintenance, reasonable integrative prescription
centres are possible, conservative, significantly appraise the monetary maintainability of
allopathic restorative facilities and network wellbeing services (Pease, et al., 2009 ). Integrative
medication centres may likewise give compelling discussions to social and community
advancement, and a novel space in which to offer other important assets, including language and
social administrations. In essence, social networking, restorative coordination, and social contact
have all turned out to be inherently incorporated into the administrations offered by the Boston
Medical Centre CAM Clinic for Refugees (Boston Center for Refugee Health and Human
Rights, 2011). Furthermore, offering CAM medicines may encourage further social
comprehension among patients and parental figures than is regularly conceivable under a
customary western therapeutic paradigm because of time limitations and social boundaries. In
this manner, when related to community wellbeing facilities, integrative prescription centres may
likewise help fortify compelling "coherence of care" models. From a dynamic perspective, the
vicarious traumatization of health care providers remains genuine concern within the
contemporary medical practice (Highfield, et al., 2012 ). Though not explicitly considered in
this work, integrative modalities may likewise display a novel method for supporting medicinal
services suppliers that work with survivors of torment and exile injury. Besides, giving CAM to
workforce and staff has the additional advantage of making experts progressively acquainted
with option modalities.
2.13 Chapter Summary
Traumatic experiences, extreme physical pain, emotional torture, among other diverse
mental and emotional troubles remain the most excruciating experiences which individuals
encounter within their contemporary lives. An extensive body of literature explores the
vulnerability of individuals to these experiences and the adoption of dynamic healing approaches
to healing these individuals. Diverse cultural and traditional practices have been applied in the
holistic healing process where positive outcomes have been massively recorded. While some of
the health problems solved through holistic healing remain a mystery to medical science practice,
their proper application appraises the practice of healing and improving the quality of health and
life of people within the contemporary society. Emerging themes within the present review of
literature organise healing concepts, debates, and theories which seek to appraise the healing of
pain, emotional and mental issues. Integral philosophical reasoning sharpens the implementation
and effectiveness of these holistic healing processes where different philosophies have been
derived for diverse mental and emotional issues. Generally, the organization of information and
concepts within the review of literature within the chapter provides a concrete background for
the exploration within the present research study.

Chapter Three: Methodology
With Increasingly expanding necessity to address diverse mental, emotional or social
problems posing a threat to individual health, the explicit exploration of dynamic healing
processes and approaches remains integral to the present society. Although the practices of
medical science have proven extremely important in dealing with diverse health issues, the
adoption of dynamic approaches to healing expands the capacity to treat and further improve the
welfare of individuals encountering problems within the mental and emotional domains. The
present exploration seeks to comprehend the holistic healing process through an extensive review
of literature pertaining to dynamic healing approaches. With the explicit application of
philosophical thinking during the healing process, the current study organises information within
the base literature in the bid to sufficiently address the posed research questions. The
methodology adopted the exploration seeks to synthesis eligible information from literature and
thereby elicit resourceful information for insights.
3.1 Research Methods
While the study seeks to address the primary research problems, a theoretical approach to
research is adopted which encapsulates the collection of literature and examination in a bid to
elicit resourceful information for answering the research questions. From a broader perspective,
the study primary deals with theoretical information existing within the present base of literature
and thereby opts to acquire research findings from the synthesis of underlying information.
Further, the adopted research methods follow to collect and organise data necessary for the
testing of the hypothesis drawn from the study. As a tool of research, the theoretical approach
adopted explicitly exposes the present research to an expansive body of knowledge and research
information pertaining to the research focus. Considering the imperative role of secondary data
to the study methodology, the adopted research design forms a framework under which the study
gathers relevant secondary data eligible for the assessment within the study based on the research
focus. In this case, the secondary data encompasses research studies, journal articles, books,
reports among other credible material that can be reviewed. The theoretical framework provides
a concrete rationale for the collection, organization, and synthesis of information from eligible
literature for inclusion within the present research study. The design works effectively for
research studies which seek to appraise literature through the examination of research value, the
propagated ideas where the synthesis of information generates resourceful information for the
posed research questions. While the theoretical approach supports the qualitative exploration of
information, the tools for qualitative examination promote the acquisition of relevant information
to the research questions. Further, the research methods allow for the provision of research tools
and procedures for collecting and analysing research data which provides a basis for discussions
and the proposition of conclusions (Walliman, 2011).
The present study adopts a critical research design framework which appraises the
meta-analysis of theoretical information within the current corpus of literature. While seeking to
synthesize information from eligible information within the base of literature, the research design
follows to collect, organise and thereby analyse qualitative data based on the research focus.
Critical data collection methods remain integral in collection and review of eligibility of
qualitative data within the present exploration. Further, the research design reiterates the research
problems which models the collection, analysis and synthesis of information for generation of
resourceful findings (Silva, 2015). Fundamentally, the research approach and methods provide
extensive information to the study following the exposure to large amounts of secondary data
thereby allowing for effective addressing of primary research problems. In essence, the adopted
design is mostly applicable in research studies involving the collection of extensive data which is
gathered and subsequently printed in the prose and an examination of operational value appraises
the study (Bilotta et al., 2014). Although the research design adopts a meta-analysis approach
reviews design, the heterogeneity, and associations between variables as in meta-analysis are
explored through the data analysis procedure which aligns with a theoretical approach to research.
3.2 Data Collection
In order to effectively address the primary research question posed by the current study,
research data holds an integral role in providing indicators and insights which address the
research problems. While the present study adopts a theoretical approach to research, the data
collection processes seek to collect secondary data which forms the main source of data for the
study methodology. To acquire secondary data, the data collection process queries the
information in electronic databases, journals, libraries among other feasible sources. A broad
range of sources provides resourceful information to the present study for the inclusion during
the meta-synthesis of information for addressing the study problems. However, the data
collection triangulates the data collection sources based on the broad disciplines; Philosophy,
Medicine and Psychology. Minor disciplines including physiology, religion among others are
encapsulated within the general data collection sources. Electronic databases explored during the
data collection process include.
3.2.1 Search strategy
The effective acquisition of relevant information from databases incorporates the
adoption of a concrete search strategy which aligns with Search Engine Optimization (SEO) for
these database searches. In this regard, the present exploration selects a broad range of keywords
from which the elicited secondary data is acquired from these databases. The primary keywords
used to search in each database include: “Holistic healing”, “Traditional medicine”, “Holistic
therapy”, “dynamic healing” “Emotion”, “healing”, “Healing and Philosophical thinking".
Adoption of Boolean logic within the search strategy, alongside fuzz logic and improvised search
vocabulary, the application of connectors, OR, AND significantly appraise the acquisition of
studies with higher quality for the theoretical exploration (Tuttle, Isenburg, Schardt, & Powers,
2009). Logic search approaches adopted seek to narrow down to specific result findings and
studies for inclusion. For instance, to effectively elicit relevant studies exploring both spirituality
as well as healing requires the use of AND connector where the search “Spirituality and healing”
results predominantly in studies that explore both elements. However, in order to find studies
which may not necessarily have both elements but rather either of them, the connector OR and
NOT remain applicable where searches include; “Spirituality or Religion and Healing”, “Healing
not medical practice”.
While the search strategy seeks to acquire eligible studies relevant to the posed research
questions, the approach remains flexible depending on the structure of search database, the
nature of search results among diverse factors manipulatable by the researcher. Searches can be
made on the main database search as well as within the alternative search bar which generates a
broad range of studies related to the search. Further, keywords are organised and used to search
through titles and abstracts before the screening process in a bid to distinguish studies with
content pertaining to the search keywords. The repetitiveness of a keyword within a study report
remains an applicable method to select a study based on the nature of focus on a given research
area.
In the bid to collect relevant literature on the journal of European Journal of Analytical
Philosophy, the search keyword “ Emotion and healing” elicits a broad range of results relating
to the search made. Following the generation of articles, reports, studies, and books from the
search, the screening process follows to review the search findings. Two findings are established
from the search and the screening follows to ascertain the value and quality of these studies for
inclusion within the present study. While the search findings on given databases elicit a few
studies, the lack of sufficient material from the search necessitates the application of the same
keyword across other databases as well as Google search engine. Notably, the adoption of search
engines including DuckDuck Go, Bing, and Google enables the acquisition of relevant studies
and information which can be underlying other diverse journals and databases that were not
identified by the researcher. The search made in these search engines follows to add the word
"pdf' into the keyword rendering it " Emotion and holistic healing pdf". Generally, the inclusion
of the word enhances the eliciting of research material rather than posts or blogs under which the
terms may fall into across material in the internet database. For instance, the search made on
Google provided a number of reports and studies as part of the search results. Major studies
adopted for screening and review based on their titles and abstracts include Robichaud(2003),
Park (2012) on the second search page and 4 more studies which are collected from the first few
search result pages.
3.2.2 Inclusion and exclusion criteria
Following the application of the search strategy to acquire secondary data for the present
exploration, numerous search results are established and presented for selection. The first page of
the search result is explicitly explored where the titles are screened and keywords highlighted
within these topics. In general, the screening of the titles enhances the avoidance of irrelevant
search results which may contain the key search word but yet provide information of out the
present study’s context. Within the data collection practice relating to the inclusion and exclusion
criterion, the process proceeds to collect data from the second search page whenever most of the
first page results are rendered non-eligible for the study. Throughout the collection process
across diverse databases, the data collection aggregated a total of 49 studies, reports and
proceedings which form the foundation for the present study. As part of the inclusion and
exclusion procedure, the abstracts and conclusions of each of the studies are individually
explored and keywords recorded. Further, studies whose abstracts provided inadequate
information for the inclusion assessment, their research reports were explored for findings,
discussions, and hypothesis stated within their methodologies. A distinct scheme appraises the
screening of titles and abstracts in the attempt to ensure that the collection processes provides
eligible studies for the addressing of the primary research concerns. The screening procedure
adopted the following questions as a standard for selecting the study for future reading of full
report; Does the article relevantly relate to the research questions? Does the study have an
appropriate procedure? Does the study address the research interest? Is the study a duplicate of
another study which may be already screened and adopted?
The rationale for the inclusion and exclusion criteria follows to include studies which
explicitly explore the holistic healing practices addressing mental and emotional issues of
individuals within the society. Further, the rationale holds the integral role of philosophy in the
fostering of the healing process through invoking the reasoning and power of the mind which
plays a crucial role in the mind-body-spirit framework. In this regard, a broad range of
philosophical work is adapted to appraise the discussions of the holistic process of healing.
Within the inclusion criteria, philosophies are explicitly explored and benchmarked with other
relevant philosophies and theories for further comprehension. However, while philosophical
thinking encapsulates diverse concepts and capacities within the base of knowledge, the selection
and review of studies in philosophy involve extensive research on the base idea, contemporary
dialogues, and eligibility of these philosophies within the present exploration. Following
evidence-based approach based on the primary reporting in systematic reviews and meta-analysis
(PRISMA), a distinct procedure is adapted to the inclusion and exclusion criteria which are
crystallised in the flow diagram:
Inclusion Criteria
Literature Search (n=88)
Using Electronic Databases
Removed Duplicates (n=10)
Titles and Abstracts Screened
Included Literature (n=35) Excluded Literature (n=8)
(Research focus deviant from current focus)
Full-Text screening
Included (n=46) Excluded (n=6)
(The findings and conclusions insufficiently address the
Research problems)
The data collection procedure remains under the foundation of the primary research
question where literature adopted for use within the study. In this regard, the search strategy
selects the key search words based on the research question with even some of the keywords
emanating directly from the research questions.
Throughout the inclusion and exclusion of information during data collection, a total of
29 studies are included within the data analysis framework and synthesis of information in the
ultimate aim to address the research problems. Although other studies are adopted in a bid to
back up the content elicited from primary research, the meta-analysis of primary studies and
secondary sources generate critical information necessary in addressing the research problems.
Based on the research problems, the data collection procedure categorises the included literature
such that emerging themes within the results can be distinctively attributed to a body of literature.
On the system-wide implementation of the inclusion and exclusion criteria, the secondary data
acquired is then subjected to the methods of data analysis based on the meta-analysis approach.
Generally, all the secondary data collected from the collection procedures are safely stored in
G-suite drive for further reference and evidence.
3.3 Hypothesis Testing
Drawing from the hypothesis stated within the present exploration, hypothesis testing
follows to test whether the claim is valid. The null hypothesis states that the adoption of
non-mainstream approaches with the holistic integration of individual capacity in healing reflects
insignificant health appraisal benefits. Using an alpha level of 5% (0.05), the rejection region is
established from the z-table at 1.645. From observation during the screening of literature, the test
statistic holds a higher value than the rejection value thereby the null hypothesis is rejected. The
study adopts the alternative hypothesis that advocates for the application of a holistic approach to
treating emotions and mental issues within contemporary society. Following the rejection of the
null hypothesis, the study holds the alternative hypothesis and thereby follows to apply the
research design and methods in analysing data for the exploration of the alternative hypothesis.
3.4 Data Analysis
In order to effectively address the research problems, collected secondary data contains
critical information which can be elicited through data analysis procedures. While the gathered
literature resources are collected on how effectively they address the main research problems, the
assembled data is subjected to analysis in a bid to elicit significant relationships, trends,
consistencies and resourceful information for expanding the base of literature assessing the
adoption and application of holistic healing procedures to address mental and emotional health
problems within the society. In essence, on the collection of secondary, the pool of information
requires critical analytical approaches to be able to evoke organised themes answering the
research questions. In this regard, the present exploration adopts a generic data analysis based on
the Creswell’s Data analysis spiral whereby the approach is explicitly tailored for the present
exploration. Designed by Creswell (2013), the spiral encompasses a system which appraises the
analysis of assembled theoretical information. Distinct steps are followed as defined by the spiral
where the analysis process begins from the bottom to the top. On the acquisition of secondary
data, the theoretical data is subjected to the Creswell framework for the generation of research
findings.
Figure 1: Creswell Data Analysis Spiral (Creswell, 1998)
Adhering to the data analysis procedure presented by the spiral, the theoretical approach
to research follows to organise the process of analysis thereby eliciting critical information
necessary for addressing the primary questions. The organization and synthesis of information as
per the meta-analysis approach are accounted for within the data analysis procedure using the
spiral. In this regard, the general analysis considers the imperative role of establishing
heterogeneity of studies and synthesis of quality information to achieve efficient meta-analysis of
the studies which passed the inclusion and exclusion criteria. The Creswell data spiral
encapsulates a number of rounds which play an integral role in the analysis of data for significant
research findings based on the posed research questions.
Figure 1 encapsulates different rounds through which the collected data is subjected to for
relevant findings. In essence, the initial rounds of the spiral encompass reading and recording
general ideas drawn from the initial assessment of research abstracts and reports. While the
abstracts of each of the studies remain familiar to the researcher due to review during collection,
the analysis advocates for the system-wide exploration and understanding of each of the research
studies included within the pool of information for the present study. Further, references
provided to these studies can be explored at this stage in the hid to strengthen the comprehension
of the subject matter as well as the position of the research material in the present analysis.
Considering the large volume of research studies and material which require extensive reading,
the initial round of the encompasses data management where basic recording and tallying of
reviewed studies as well as dominant themes. Within the stage, note-taking, sending memos and
reflection are fundamental for the comprehension of research under exploration. The initial phase
of reading exposes the researcher to an extensive body of information which relates to the
present research focus which, however, comes in an unorganised manner. In this manner,
perused information is subjected to description and classification under themes which aim at
addressing the research problems. During the classification and description of problems, the data
analysis procedure follows to establish contexts within the information, themes, comparison as
well as associations based on the primary research questions. In essence, the round accounts for
the organization of explored information in a manner that fosters the addressing of the research
questions. The final round of the analysis encapsulates the discussion and interpretation of
information organised under themes. The presentation of the classification and organization of
contexts and themes in from the third around provides critical research findings which enhance
the answering of the research questions.
3.5 Chapter Summary
While the study primarily focuses on addressing the emotional and mental health issues
within the society, appropriate research methods and analysis design for the collection,
organization, discussion, and interpretation of data. The methodology adopted for the present
exploration plays an integral role in providing essential data as well as the approaches towards
analysing the data for findings to address the problems in research. While the researcher holds
the value and focus of the research study, the methodology remains under the explicit influence
of the research especially during the application of the search strategy and the inclusion and
exclusion of research material. From a broader perspective, the methodology provides a
foundation from which the study pursues the alternative hypothesis stated and thereby achieve
the research objectives.

Chapter Four: Research Findings
The exploration of healing through the adoption of dynamic approaches requires the
critical approach to research following the limited empirical evidence or testing procedures that
can be applied to effectively study the phenomenon. However, holistic healing remains a
universally practiced healing approach which accounts for a broad range of health issues within
the general population. Broadly, the capacity of the human body to function as a whole
intensively fosters the conventional healing process through the integration of the natural body
healing elements and overall appraising the normal functioning of the body. Primary findings
from the theoretical analysis exploit the dynamics of holistic healing in addressing the
contemporary mental and emotional issues which remain a problem for the normal medical
practice. Significant research findings are established from the implementation of the
methodology based on the primary research questions posed by the study. Through the
research-guided application of the Creswell data spiral, the analysis of meta-studies generates a
broad range of contexts, themes, and information in the form of research findings. While the
study findings focus on sufficiently addressing the posed research problems, the presentation of
findings follows to crystallise findings under emerging themes which efficiently organise the
information necessary for answering these research questions. Further, the review of the
literature performed by the present study plays an imperative role in the appraising of the
research findings.
The guiding research questions include:
1. Does philosophical thinking enhance the healing of emotions and mental issues?
2. How does the holistic approach of the philosophy of mind promote healing and
human realization?
3. What factors warrant the adoption of philosophical thinking in healing emotions and
The guiding research questions were addressed through the extensive review of 49
recently published peer-reviewed articles over the past eight years. The results reflect the
findings across studies which align with the primary research questions where the meta-analysis
follows to integrate, synthesis and compare information through review thereby eliciting
information relevant to answering the research questions.
4.1 Research Question One
The research question one queries the influence of philosophical reasoning in the quest to
heal emotion among other mental ailments within contemporary society. From a broader
perspective, the objective of the research question lies with the comprehension of holistic healing
based on the reasoned concepts and theories which appraise the healing process of emotional
problems in society. In the bid to organise and synthesize information for addressing the present
research question, a total of 11 studies contributed to the base literature. While the philosophy
encapsulates a broad range of theories, concepts and reasoning which provides principal for
guided behaviour or approach towards an action or activity, the exploration based on the research
question explores holistic healing adopting critical base philosophies or concepts. Although the
studies unanimously acknowledge the importance of reasoned concepts and practices in holistic
healing, critical themes emerge from the analysis which follows to synthesize research findings
and major concerns in answering the present research question. Across all disciplines of research
and academia, philosophy applies as a catalyst through invoking reasoning and dynamic
approach towards the conventional healing process within the present medical and traditional
health care systems.

Institutionalization of philosophy within the application of healing practices holds an
integral role in the facilitation and actualization of the holistic process of healing through the
provision of a base for critical reasoning.
4.1.1 Philosophy and healing
Avicenna’s Healing Truth
Four studies significantly contribute to the secondary analysis findings indicating the
appraising the healing process through invoking reason and critical approach to healing based on
naturalism. The theological doctrine of truth marshalled by Avicenna compels truth which plays
an imperative role in the healing of patients with mental irrationality such as schizophrenia
patients as well as psychological disorders.
Although the fundamental treatment of demonstration emanates from logic, Avicenna
uniquely focuses on the obligations of the primary rationalist including the metaphysician's right
to guard the aphoristic standard of a demonstration against the complaints of the sceptics and
sophists within the contemporary society (Strobino, 2018). In essence, the concept of healing
remains attached to the philosophical study of the nature of being and the associations revolving
around the domains of human beings. Findings of the analysis indicate the discussions of the
subject matter of logic which underlies reasoning for problem-solving across diverse fields.
Strobino (2018) appraises the implementation of logic as a tool to minimise error during
reasoning to acquire new knowledge of what is currently unknown starting from what is known
in an attempt to acquire full-scale comprehension. In his works, "Healing logics”, Brady (2001)
establishes the adoption of logic in experimental biology and conventional medical practice in
treating ailments within the society. However, Gayle Stephens (1998) calls for the expansion of
the realm of medical science to adopt rationality in addition to the contemporary implementation
of logical reasoning. The findings identify the association of Brady’s (1998) and Stephens (2001)
with social and emotional problems within contemporary society which necessitates the adoption
of dynamic approaches to healing. To establish logic, the findings establish critical methods of
contradiction and conversion which align the truth through foundational logic. In the same
manner, Avicenna advocates for the adoption of a cure that goes past Aristotle's remedy to
prevail upon the sceptic until they admit reality or convey them to quiet—Aristotle's reductio
technique. In essence, the proximal manner to genuinely heal individuals remains through the
active provision of grounds for them to tell their truth. Fundamentally, involved individual
should be explicitly exposed to the fire of flame, since "the presence of fire" and "absence of
fire" remain integrated (De Haan, 2018). Associated relations of entailment and contradiction as
part of the logic process which fosters the generation of the output based on the situational inputs.
Propositions used in the logic process pertaining to contradiction and conversion exhibit diverse
attributes; all one-sided, in the referential reading; two-sided propositions, contradictories remain
disjunctive statements or encompass a disjunctive predicate.

Figure 2; Perpetuity, philosophical thinking, general absoluteness, possibilities
Source: https://plato.stanford.edu/entries/ibn-sina-logic/
The relations are integral to the syllogistic proofs performed based on the concept of
reduction. Fundamentally, invoking logic within the holistic self encapsulates diverse innate
struggles which function in natural cohesion for appraisal of being similar to the moral
perspective of stoics regarding the natural world as a whole and individuals as part seeking
holistic connection (Papadimos, 2004). Figure 2 illustrates an applicable framework for
contradictive and conversive reasoning within self in the quest to establish capacity as Li and Lo
within the Ibn Sina Logic framework. Initially, the classification of arguments based on
Avicenna’s concept of truth and logic within a personal context generates a flow of healing
where the inclusion of truth acts as treatment on entry of feelings and health issues exposed to
the framework from point La or Le. Despite, the movement of thoughts or nature of classification,
entry points remain subject to treatment ending up at points Li and Lo. From a broader
perspective, the framework provides a foundation for internal assessment and capacitation for
appraisal of welfare.
Studies support Aristotle's account of cognitive development which plays an imperative
role in the appraisal of self-worth playing part in the healing process. From a broader perspective,
the philosophy of truth and demonstration emphasizes the elements of knowledge, belief,
acceptance and dynamic perspective under the epistemic theories of truth. Gasser-Wingate
(2016) holds that Aristotle's account of cognitive development encompassed within a systemic
axiomatic system appraises the understanding of what position individuals hold informed
universal concepts within their inner self’s. Aligning with the epistemological and ontological
explorations of Avicenna, Aristotle asserted that everything is explicitly connected to the truth.
Fundamentally, understanding of the underlying motivations and dynamics of being or
phenomenon under exploration forms an integrative foundation for comprehending and solving
remains essential for traditional and scientific understanding respectively. Within the scientific
practice, for instance, an astronomer seeking to study the motion reflected by celestial bodies in a
bid to explain the phenomenon of lunar eclipses would first explore the underlying motions of
bodies thereby organizing base information for the comprehension of eclipses which Aristotle
assumes as the cognitive ideal approach (Gasser-Wingate, 2016).
Philosophical reasoning queries why does Avicenna endorse this outrageous cure? What
sense would we be able to utilise physical impulse where discerning contentions neglect to
persuade? Aristotle's reduction treatment only tries to shield critics from debasing others with
silliness by driving such cynics into quiet through objective argumentation. While this treatment
prevents the sceptic from contaminating others, Aristotle's cure just gives a kind of transitory
philosophical abstraction. Generally, Avicenna isn't happy with leaving his considerably
balanced patients decreased unintentionally to an unimportant vegetative activity; his point, from
a broader perspective, is to re-establish the critic to awareness by utilizing a physical impulse. As
part of philosophical thinking, the reasoning established, in this case, highlights the natural fact
that plants don't holler or howl when consumed, yet creatures do. The results of the secondary
analysis of studies under the present theme generate a set of philosophical questions which foster
the adoption and implementation of holistic healing procedures. Is there a difference between the
presence and absence of pain? In terms of sentience, Avicenna's cure won't just recoup the
vegetative diminished doubter to an aware state, it may even get the cynic to beg for the agony to
stop, along these lines displaying a judicious affirmation that “pain" and "no pain" are not the
equivalent (De Haan, 2018). In essence, to request the agony to cease encompasses the demand
for "no torment," in contradistinction to "torment." Patients who can admit the principal
truth—regardless of whether it is just a performative admission—show the primary indications
of potential recovery from the ailment. Broadly, sentience endorses the capacity to perceive and
comprehend the sensations of pain or suffering among other experiences emanating from
contemporary circumstances. While exploring the dynamics of sentience, awareness, and
consciousness on Searlean Dilemma, Pokorny (2012) results show that consciousness or
abstractions of awareness remain a pervasive element of the biosphere, where the concept of
biosphere based on Gerald Edel-Man expresses the meta-systems of consciousness in terms of
rudimentary physical particles and forces (Pokorny, 2012). Additionally, consciousness can be
viewed from a comprehensive perspective which acknowledges the high-level
meta-systematicity of the recognition systems and a holistic understanding. Pokorny (2012)

concludes that the holistic consciousness entails biogenic forces which account for individual
recognition as well as the re-combination or meta-combination of these forces as it relates to
human sentience.
Critical establishments are made from the doctrine of truth upheld by Avicenna who
seeks to establish the divine capacity of truth in healing the folly or fear from individuals with
mental problems. Although the philosophy of Avicenna follows a severe approach, Avicenna
trusts his cure proposes a genuine healing solution due to the fact that it compels sick individuals
to become sentient or rather rational as the fundamental step of the philosophy. Along these lines,
Avicenna's treatment provides his sophistic patient with a genuine healing approach. Further, the
investigation has set up that, in the Il ̄ahiyy ̄at, Avicenna appropriated various bits of knowledge
from his antecedents' records of truth that he arranged inside his very own methodical precept of
truth which remains vital to the primary standards of ontological, aetiological, and philosophical
vectors of his exploration (Strobino, 2018). Notably, two distinct ends from this examination
emerge, and both advocate for extra inquiries in future research. Further critical attention should
be drawn on the manner in which Aristotle and al-Kind ̄ı, just as al-F ̄ar ̄ab ̄ı and different
logicians and scholars, affected Avicenna's teaching of truth (De Haan, 2018). Notably, the
examination has opened entryways and set a direction for these examinations. The second end set
up by this investigation is that Avicenna deliberately built up his underlying division of truth into
a methodical investigation of the manner in which epistemological truth relies upon ontological
truth, which relies upon aetiological truth, lastly, the manner in which all realities rely upon
religious truth, that is, on God as the perfect truth itself. Fundamentally, the piece of the entire
was foreseen in the opening sentences of I.8. Based on the examination, De Haan (2018)
explores the healing and metaphysics of truth to the Il ̄ahiyy ̄at of Avicenna's ˇSif ̄a', yet ignoring
critical inquiries concerning whether this precept from the Il ̄ahiyy ̄at is predictable with his
record of truth in the intelligent and mental works of the ˇSif ̄a', also his numerous other
philosophical works, for example, the Naj ̄at or Iš ̄ar ̄at. From a broader perspective, truth holds
an integral position in explaining Avicenna's Il ̄ahiyy ̄at. In his examination, De Haan (2018)
establishes that Avicenna verifies the centrality of truth in his transcendentalism by changing and
adjusting Aristotle's feeling of being as the reality of recommendations with a supernatural tenet
of truth that relates to the diverse methods of existence. In Avicenna's existential metaphysics,
each being is either important through another existence or fundamental presence in itself, so
additionally is each being either valid through another or valid in itself. In essence, truth in its
varied forms remains integral to the actualization of holistic capacity. From a general view, the
concept of truth is found at each real point in Avicenna's powerful science:
Theoretical findings based on Avicenna's healing and the power of truth reflect the main
standards of mysticism and the underlying qualification among existential and epistemological
truth, the examination of reality of suggestions grounded in the primary guideline of showing,
the supernatural record of truth that is corresponding to each being thusly, the connection of truth
to important and conceivable presence, reality regular to universals and points of interest, the
Aetiological record of importance of being that is sewn together by the causality of presence and
truth, lastly, the extreme possibility of all made facts—ontological and epistemological—and
their Aetiological reliance on the divine principle of philosophical reason, which are natural and
fundamental to existence (De Haan, 2018; Strobino, 2018). The concepts of truth and healing
from the philosophical thinking of Avicenna concerns with the establishment of existential truth
regarding a phenomenon which serves as the basis for healing as it relates to ontology,
epistemology, and axiology. In this regard, the invitation of truth from a patient plays an
imperative role in the therapeutic treatment of disorders which may be health-related, or
reasoning issues or emotional problems which require the comprehension of underlying factors
and the embracing of these factors through the truth.
4.2 Philosophical Thinking
From a broader perspective, the analysis acknowledges the foundational framework
provided by stoicism as part of philosophical thinking regarding the medical practice of healing
within the present society. While ancient stoic philosophers adopted a broad spectrum of
metaphysical and theological theories and reasoned constructs explaining the human source of
rationality and other fundamental laws of nature, contemporary stoicism appraises the
exploration and comprehension of the natural world and thereby modify it to suit present needs
within the society. Through appraising an individual's capacity to pay critical attention to the
inner self and moral conduct, stoicism fosters a transformational process within individuals
which remains intensely personal, holistic and spiritual.
Findings indicate 3 studies support the approach of social and psychological treatment
through innate reasoning and integration of inner self. Philosophical reasoning generates critical
questions which invoke the thinking and capacity of the patient to effectively use natural body
resources for holistic healing. Papadimos ( 2004 ) explores the determinism of stoic philosophy
which forms an intellectual framework for addressing the emotional and psychological effect of
medical outliers to the physicians who take care of them within treatment settings. While there
remains the need to appraise medical health care systems for the ailing members of the society,
the appraisal of stoic philosophy indicates a significant approach to these emotional and mental
issues that medical practitioners remain susceptible to considering their working environments.
Findings establish 2 emerging themes exploring the application of stoic philosophical thinking in
the appraisal of the healing diverse emotional and psychological problems within modern society.
Fundamentally, the stoic view of the physician's approach to caring for patients with extreme
health problems holds the conservation and appraisal of outlier care.
Morality and Appraisal of Healing
What is good? Any doctor considering this inquiry may concoct answers, for example, a
rewarding restorative practice, appraised medical settings, improved therapeutic services. In
principle, these identified elements remain good when contrasted with neediness, affliction, or
joblessness. Fundamentally, the Stoics accepted what was "good", was additionally ethically
flawless (ideals, temperate acts, and righteous individuals). Righteousness and upright things had
a place in their very own association. On the off chance that you were temperate, as indicated by
the Stoics, you were "good", in this manner cheerful, and this was good flawlessness. In the
event that you were temperate, you generally did what was ethically right. Things that are
"awful" are ethically blemished (not idealistic); where the findings predominantly indicate
negative energy, evil thoughts, fear, and wickedness rather than poverty or poor health.
The Stoics' perspective on good and awful fundamentally concerns with the limits of
flawlessness and blemish. Natural beauty, riches, a secure job, social decency, and a good
marriage were things that were perfect, yet not morally "great". Affliction, desperation, and
human tragedy were less perfect, yet not morally "awful". In any case, neither the perfect nor the
less perfect were considered "good" or "evil"; they were considered morally uninterested. Results
of the analysis based on stoic philosophical thinking indicate the significant indifference between
understanding of good and bad things which appraises the psychological and emotional domains
through awareness. Further, results acknowledge the positive influence of stoic determinism
based on fundamental reasoning of ideal and awful circumstances or activities, which remains a
catalyst in the healing from emotional or psychological issues arising from less ideal aspects of
life such as poverty and sickness (Papadimos, 2004 ).
Goodness, however, and knowledge, in spite of the fact that they hold a special value
within contemporary society, couldn't be the primary things which appraise esteem. Right action
fundamentally concerns with morally indifferent concepts pertaining to an individual’s life– will
you search for riches or acknowledge the present state of poverty, engage in marriage or rather
end up unmarried or die? – where the decision making lacks the consideration of reason.
Based on the propagated philosophical reasoning, virtuousness follows to embrace
actions appraising esteem and thereby shunning negative things, ideas and perspectives. In this
regard, while aspects of life remain associated with the elements of “bad”, possessing them is
rendered vague to a certain degree to which individuals want to do good. Findings
comprehensively contend that the intention of doing good and appraising morality within the
immediate environments remains sufficient for development and healing considering that
outright achievement can be obstructed by powers outside an individual's control (Sanbach,
1989).
While Papadimos (2004) concerns with medical practitioners caring for the medical
outliers within the health care settings, fundamental human nature advocates for addressing these
medical anomalies, in a perfect world, it remains a "right activity" since we are managing
disorder and financial matters, i.e., ethically uninterested things that are not ideal. Basic thinking
about medicinal anomalies holds that caring and addressing problems of medical anomalies
remains our ethical duty to adhere by policies, satisfy working and psychological contract. From
a holistic virtuous perspective, the care and treatment of medical outliers require more than moral
indifference and ethical sense. In essence, it must be a demonstration of virtue, yet must be so if
the doctor is doing it because of the most profound feeling of obligation. The analysis under the
theme highlight virtue as a foundational background which allows for the appraisal of the healing
process through strengthening the spiritual realm of these medical outliers, as well as the
physicians taking care of them within the healthcare settings (Papadimos, 2004).
Living Consistently
Findings highlight the philosophical approach towards the generation of consistency of
life and dynamic perspective in the care of individuals with extreme health issues as well as other
mental or emotional issues. To have the capacity to comprehend this idea and acknowledge it,
the doctor must treat the individual as part of a whole. Based on philosophical reasoning, for
instance, a flower thrives in a nursery where the general performance of the flower reflects
healthy condition. Likewise, observing a flock of birds reflects a section of health and unhealthy
birds within the cohort. In this manner, we recognise what the common condition, or standard,
for thriving and a fowl ought to be (The Stoic Life, 2017). While the establishment of a standard
for consideration of well performing and underperforming members of society, everything
possesses a decent universal standard which remains inclusive of resources for their survival,
thriving and recuperation in case of injury. In the same regard, findings indicate the adoption of
standardization as vital in philosophical reasoning and appraisal of healing folly and mental
issues.
An ancient response to a question by Greek philosophers pertaining to the objective of
life highlights the need to live a meaningful life. In essence, the response of Stoics to antiquated
philosophy grounds that the individuals who live in conflict are miserable. According to Zeno’s
clarification "the single arrangement by which life ought to be lived must be an arrangement
framed by right reason, and this would be one that is normal as in it concurs both with man's
inclination and with general nature". In exploration of the perspective of the Stoics, it remains
essential to comprehend that they believed that man inherently considered the interests of his
related individuals essential and recognised whatever inconveniences divine fortune set upon him
with the objective that the broader course of action of nature, or God, could be actualised.
"Eating hay is normal to donkeys, yet not to men". Universal logic acknowledges the
consumption of hay by donkeys and human adopt the language and social for existence.
However, men cannot eat hay and so does the donkey lack capacity to speak. In essence,
naturalism and universal logic appraises natural laws applying to distinct aspects of life.
Meta-physiologic findings of Papadimos (2004) highlight the finality of death and the
comprehension of the position and part an individual play within the society. Along these lines,
man is conceived and man remains susceptible to death. In essence, man battles diverse mental
and emotional issues which relate to their contemporary situations. In combating against his job
status, or his "part" in nature, a man may do remarkable things to keep himself sound or alive. A
man may secure his home or his child's education by not having (paying for) medicinal insurance
thereby exposing them to health insurance risk. A specialist, for example, may pick that a patient
needs an organ transplant. The specialist will battle with this fight whether the patient has health
coverage or not, and the decision may make the patient a restorative anomaly, mentally as well
as financially. All-inclusive nature may authorise a standard for specific things, yet people, and
particularly doctors, frequently battle against their job as a "section" and clash with nature. From
a broader perspective, flowers, trees, animals, or the physician remain part of nature's flow of
events which seek to create and maintain the balance of life. Occurrences within the natural
ecosystem leading to termination of life or injury may happen but to an individual as part of the
whole system. A bird can die out natural causes or preyed on, flowers can be harvested and
placed in vases through the process of natural selection which remains applicable across all flora
and fauna. The Stoics trusted that such occasions are a piece of holistic nature’s framework. In
essence, the perspective contrasts the conventional view of things and nature in general. The
holistic viewpoint of life allows for the addressing of occasional problems. All the events
occurring remain natural thereby contribute to the universal wellbeing thereby advocating for the
coherence of individuals with nature.
The adoption of the stoic perspective indicates the appraisal of emotional healing based
on the connection of a piece of the whole. Fundamentally, the Stoics join their points of view on
the part and the entire in this manner to conceptualise the whole as immaculate and the
possibility of flawlessness essentially requires variations and conflicting characteristics; nothing
that happens to a human is disadvantageous to the individual being referred to, nor is it a weight
to nature. Nature is impeccable, so according to Stoicism, suffering does not occur over its own
motivation, yet "it is critical to the economy of the whole". For specialists to live dependably
they ought to grasp their place in nature. Stoics would unveil to the present specialist that their
fulfilment in managing medicinal exceptions relies upon this comprehension of nature. In the
event that this is comprehended and acknowledged there will be no contention and "living
reliably" will be feasible.
Emotional and Psychological Attributes
While individuals subjected to emotional pain or turmoil remain passionate to a number
of things in life, the stoics acknowledged the existence of passion across humans, however,
wished to dispose of passion (pathos) attributed to the offset of mental balance. The Stoic
"passion" remains identified with exaggerated value of "indifferent" aspects of life referenced
beforehand. Regardless Stoics trained that to have great love was to be sure desirable, and yet
one ought to stay passionless and non-affective at some point in life. In principle, animals within
the conventional environments are driven into diverse action, however, in man, such a lift (or
inspiration) requires the mind to agree to the overhaul. From a broader perspective, The Stoics
watched this to be essential in light of the fact that they felt it be a point of refinement among
individuals and animals. To the Stoics, each and every living animal was compelled to respond to
updates by their psyche, a mix of fire and air that was responsible for the components of living
animals (they held that the brain was not irrelevant and could be physically hurt). However, there
are times, when a man's mind capacities out of regularity and his interests turn out to be
intemperate.
Throughout Stoic observation, there were four sorts of sentiments highlighted: dread,
desire, mental torment, and mental joy. Propagated interests were illuminated by F.H. Sanbach,
"Dread is a pressure of the brain achieved by the conviction that something terrible is
approaching. It causes whiteness, shivering, and beating of the heart. In any case, the conviction
is false: what is feared isn't what a Stoic call "horrendous", yet one of the morally indifferent
things, for example, death, torment, reputation rife with scandal. Dread is the aftereffect of
overstating their significance, of trusting they will bring genuine damage, while they don't
influence man's fundamental good being and on the off chance that they come are to be
recognised as a part of the extraordinary plan of nature. Desire spreads a longing for something
acknowledged to be extraordinary, but however, again is deceptively acknowledged, since the
supposed incredible is moral of the brain. Mental torment supports a significant suppression of
the mind coming about because of the conviction, again mistaken, that something terrible is
present... Joy was characterised as a silly development of the mind brought about by the alleged
nearness of something good... What is believed to be great isn't, in reality, great, however at the
best, satisfactory" (Sanbach, 1989).
In numerous cases, the interests do become possibly the most important factor when a
doctor thinks about a medical anomaly. Broadly, fear impacts the specialist from a couple of
perspectives including the fear for hostile outlier results, not only for the benefit of the patient
and that of the family, yet moreover out of stress for potential arraignment, non-reimbursement
for organizations rendered, and expanded time frames realised under the consideration of the
patient. Concerning want (need), something acknowledged to be extraordinary, however
erroneously in this way, a few points can be made. The Stoics talked about numerous kinds, or
species, of desire, outrage being chief among them. In essence, these types of desire are
extremely fitting to examine as to the mind of the medicinal anomaly. Doctors do get furious and
incidentally, carry on when tested. Anomalies include huge speculation of feeling, time, and a
potential loss of pay with respect to the doctor (the individual could be thinking about patients
who are less included and whose restorative protection has terminated). Likewise, threatening
vibe toward staff for little deviations from the arrangement of consideration may happen more as
often as possible that the staff might want. As the patient's course of ailment delays, doctors may
have outrage for the patient and the family (despite the fact that it might be all around hidden).
Such annoyance happens on the grounds that patients reflect slow progressive improvement.
Further outrage may be due to incessant follow-ups from family making such a large number of
inquiries or scrutinizing the arrangement of consideration the doctor is following. What's more,
the family may likewise need different doctors counselled or additional time from their present
doctor.
Psychic happiness in thinking about those that are true or potentially incessantly sick isn't
as undeniable. Fundamentally, these forms of happiness incorporate "joy at surprising 'benefits',

joy at other individuals' mishaps, joys brought about by double-dealing and enchantment".
Doctors don't enjoy the disasters of their patients, however, there might be a transaction of this
component when managing their partners concerning restorative exceptions. There are times
when different doctors have contrasting perspectives regarding dynamics of treatment
interventions. Typically, whenever one doctor proposes an inaccurate approach and yet other
states an applicable approach regarding a specific choice, methodology, determination, or course
of treatment, there are occasions of bragging or enjoying an associate's fall, mistake, or
misperception. There is no uncertainty that therapeutic anomaly care inspires passion. While a
doctor may feel emotional attached to the patients thereby seek to assist even those without
health cover, the provision of effective treatment remains out of the doctor’s control. In this
manner, quite a bit of Stoic idea is relevant; control the interests, keep a decent disposition, have
a receptive outlook about plans of consideration, have a receptive outlook with respect to who
can take part in choices (tolerant, family, other social insurance suppliers), comprehend what is a
sensible result, and recollect that does not make a difference who gets acknowledgment for good
results (Arrington, 1998. ).
4.3 Research Question Two
Analysis of data based on the research question two queries how the holistic approach of
the philosophy of mind promotes healing and human realization. Fundamentally, the philosophy
of mind entails the integration of the mind-body-spirit framework in appraising the welfare of the
wholesome individual. Dynamic approaches remain attested to when dealing with a mental and
social issue requiring the application of the holistic healing approach. The present research
question seeks to establish the system-wide implementation of diverse dynamic and traditional
holistic healing techniques which seek to support the healing process among individuals
suffering from mental and emotional issues within contemporary society. Although the
conventional healing methods remain imperative in healing diverse ailments of both human and
animals, health issues emanating from the psychological, social or emotional domain necessitates
the application of these holistic techniques which promote human realization and fastening the
healing process. Findings of the secondary analysis establish a broad range of holistic techniques
which adopt different philosophies of the mind, body, and spirit with attested positive outcomes
on healing problems such as traumatic experiences, hurt feelings, fear and lack of emotional
energy. Heterogeneity reflected across the diverse global techniques of holistic healing varies
based on the circumstances of the patient, severity of pain or illness, nature of problem among
other diverse factors characterizing the health problem of the patient.
4.3.1 Mind-body therapy
A total of 2,055 respondents on a survey performed by Wolsko, et al (2004 ) established
the active implementation of mind-body therapies in the healing of diverse health issues
emanating within the contemporary modern society. The study acquired a 60% weighted the
general response rate among study respondents and found that 18.9% of adults had used no less
than 1 mind-body treatment in the latest year, with 20.5% of these medicines including visits to a
mind-body specialist. The dynamic selection of reflection practices, imagery, and yoga were the
most normally used techniques. Factors associated with the usage of mind-body medicines in the
latest year were being 40 to 49 years old (adjusted shots extent [AOR], 2.03; 95% Confidence
Interval [CI], 1.33 to 3.10), being not hitched (AOR, 1.78; 95% CI, 1.34 to 2.36), having an
informational element of school or progressively higher (AOR, 2.21; 95% CI, 1.57 to 3.09),
having used self-supplication for a remedial concern (AOR, 2.53; 95% CI, 1.87 to 3.42), and
having used another proportional prescription treatment in the latest year (AOR, 3.77; 95% CI,
2.74 to 5.20). While used for the full show of illness, they were used once in a while for steady
desolation (used by 20% of those with unending torment) and a resting issue (used by 13% of
those with a dozing issue), conditions for which accord sheets have assumed that mind-body
medicines are fruitful. Generally, they were used by less than 20% of those with coronary
ailment, cerebral torments, back or neck misery, and dangerous development, conditions for
which there is strong research support. Mind-body medicines remain normally used
correspondingly with ordinary consideration: 90% of those using a mind-body treatment in the
latest year had seen a specialist and 80% of mind-body medications used were analysed with a
specialist. The investigation demonstrates that the appropriation of these mind-body treatments
altogether appraises the welfare of people as well as to improve the traditional medicinal services
Figure 3: Box and Whisker plot for confidence intervals of mind-body therapies application
across diverse members of society
Figure 3 provides the confidence intervals for diverse applications of mind-body
therapies and their impacts across diverse medical and mental states of patients. The evolution of
influence remains evident in the figure due to the manifestation of trend across the categories of
patients adopting the intervention.
Findings from the Creswell spiral highlight the significant positive outcomes associated
with the active engagement in yoga on the emotional domains of individuals faced with related
health problems. Shashikala and Lakshmi (2018) indicates the positive implications of active
engagement in 2-week yoga and meditation on the emotional quotient of 60 participants in the
study. While the participating population encompasses both males and females, the study
adopted paired t-test before and after an active yoga training session for the statistical analysis of
data in the study. Results of the study show that the diverse emotional dimensions of the
participants increased over the two-week training period. In essence, active engagement in these
yoga sessions recorded positive response in emotional maturity, competency, emotional
sensitivity as well as the overall emotional capacity. With increased EQ over the short period,
participants reflect an appraised capacity to effectively use their emotional and psychological
domains in their daily milestones. In the same manner, Adhia, Nagendra, and Mahadevan (2010
) assessing EI of administrators established that there was a huge improvement of EI score in the
yoga-rehearsing group contrasted with the control group which rehearsed physical exercise.
Ganpat and Nagendra ( 2011) completed an examination which surveyed the emotional
intelligent quotient in supervisors experiencing yoga-based self-administration of extreme
pressure (SMET) programme. The examination indicated 72.02% significant increment in EQ
and may have suggestions in "executive efficiency. While exploring the influence of yoga on the
emotional domains of participants, the study by Singh, Mohan, and Kumar (2011) established
the significant impact of Sahaj Marg Raja Yoga on physical wellbeing, mental wellbeing, and EI
and established that there was an upgrade in the parameters they studied. EI was altogether
improved in supervisors who rehearsed SMET programme in the examination led by Kumari et
al (Kumari, et al., 2013). The meta-analysis of these aligning results reflects the appraisal of
emotional capacity through engagement I yoga or other specialised physical activity. Diverse
methodologies measuring the movement of emotional indicators indicate the consistency in the
appraisal of these emotional indicators where most yoga significantly improves the mood and
ultimately the mental health. Yoga proves significant in the promotion of positive emotions,
addressing mood swings while at the same time deals with physical pain such as joint pains and
back pains. Further, implementation of meditation with yoga function to establish a balance in
the sympathetic and parasympathetic framework, meditation experience generates a general
sensation of the normalcy of life and even increment in alertness alongside a condition of
complete mental quietness. In essence, this significantly accounts for the increment EQ score
where there is resistance to self and furthermore others (Sresh & Yuman, 2014 ). Through
harnessing the intrinsic powers of the holistic self, therapeutic yoga generates and seeks to
sustain balance on unity and coherence thereby allowing for the active application of body's
natural resources in the healing of physical, emotional and psychological issues. Findings
indicate that yoga engages the body in a manner that allows for the effective performance of
roles from the holistic perspective. Yoga improves on the sleeping process, general blood
circulation and body metabolism which forms a basis for integrating natural body resources in
the promotion of good welfare of the individual.

4.3.2 Holistic healing
Spirituality and Healing
Correlation analysis point the significant influence of spirituality on the healing process
where a broad range of studies contends the positive health outcomes associated with appraised
levels of spirituality among patients. A total of 30 studies contribute to the Creswell analysis of
the theme in a bid to address the research question. 7 studies out of the 22 indicate the positive
health outcomes associated with strong spirituality where patients record significant appraisal of
wellbeing (Puchalski, 2012; Breitbart, Gibson, Poppito, and Berg, 2004; Puchalski, Ferrell, and
Virani, 2009; Brady et al. 1999; Taylor, 2003; Gall and Cornblat, 2002; Breitbart, 2002). While
exploring the health domains of cancer patients, studies report elevated levels of delight and
satisfaction throughout everyday life, and larger amounts of inner purpose and harmony, even
amidst the cancer-related side effects, through strong spirituality (Brady et al. 1999). Further,
spirituality among cancer patients significantly appraises the quality of life near death thereby
shielding patients from the end of life despair and associated pain (Breitbart, 2002). Findings of
a meta-analysis of these 7 studies characterise spirituality as a basis for discovering importance
and harmony within patient’s life, thereby influencing the general evolution of wellbeing amid
malignancy treatment and survivorship in spite of weakness or torment, and may help patients in
finding a feeling of wellbeing amidst health issues. Interviewed patients by Taylor, 2003 and
Gall and Cornblat, 2002 attest to the imperative role of spirituality in empowering their capacity
to discover hope, harmony, appreciation, and inspiration amidst excruciating cancer milestones
and that their spirituality holds an integral role in cultivating and sustaining resilience as well as
encouraging remain them to adapt, discover significance in their lives, and comprehend their
cancer experience as they recuperate from treatment (National Cancer Institute, 2019). Broadly,
the findings indicate the capacity of patients to apply their spirituality in recollecting their natural
resources in healing. Further, the predominant approach to the recollection of natural assets
encompasses the discovering of inner integration, hope, and inspiration which invokes the mind
to appraise the healing process. Key findings indicate the positive influence of spirituality on the
quality of life of patients as well as the treatment experience through providing significance to
the lives of these individuals.
Findings indicate the capacity of spirituality to invoke intrinsic questioning among ailing
members of the society which necessitates the need for inner integration, significance, and
cohesion which significantly fosters the holistic healing process. With a dynamic approach to
ailments and life struggles, spirituality incites critical senses of interconnection with innate or
external power that aids the positive body response to treatment. 2 studies indicate the prevalence
of innate questioning along spiritual lines which seeks to connect with self and supreme power
which remain integral to the recuperation process. Puchalski et al., (2004) highlights existential
manifestations within an individual as part of spirituality. In essence, spirituality highly
influences the quality of life of a patient through the provision of background to derive hope and
meaning of life. Following the explicit exposure to severe illness, a broad range of existential
inquiries are incited: Why me? Why does it always have to be me? Why do I go through all this?
Why now? For what reason would God forsake me to endure along these lines? I am bound to
die now? (Puchalski, et al., 2004). Findings attest to the complexity of these existential questions
where the active inclusion of spirituality allows the patient to reframe a negative encounter into
one with a conceivably positive significance. In this regard, patients discuss an ailment as a gift
or a chance to see life through an alternative or broader perspective, maybe progressively
significant way. Within the healing context, spirituality functions in diverse ways including the
invoking of existential questions among other means which vary depending on the nature of
spirituality. However, results show the ability to use spirituality as a basis for reasoning whereby
negative experiences and situation can be perceived as pathways or spiritual assessment based on
spirituality.
Religion and Spirituality In Clinical Settings
Analysis exploring the influence the religion and spirituality within the clinical settings
encapsulate the applicability and manifestation of religion and spirituality across general
medicine, psychology and sociology research, nursing and clinical settings. A total of 11 studies
explicitly contributed to the exploration of religion in regards to concepts satisfaction, wellbeing
and inclusivity as they relate to the appraisal of healing within the contemporary medical practice.
Broadly, studies identify spirituality and religiosity as multifaceted constructs that reflect the
fundamental perceptions regarding the present world and individuals within it with further
explicit influence on the evolution of culture (Baumsteiger & Chenneville, 2015). Findings
indicate 6 studies out of 11 explicitly report the positive outcomes including lower stress levels
and anxiety, improved personal satisfaction, a higher agony resilience and a lower commonness
of endless sickness (Lucchetti, Lucchetti, and Vallada, 2013; Koenig, 2012 ). However, the
analysis highlights the need to actively engage the emotional and psychological domains of
patients within the spiritual practice for reported positive outcomes to be profound. To engage in
spirituality, the findings indicate both intrinsic and social concerns which require the patient to
uphold and appraise their being through morals, beliefs, and principles positive to life
(Baumsteiger and Chenneville 2015; Austin, Macleod, Siddall, McSherry, and Egan, 2017).
Further, findings highlight the connection with a higher power through collective effort or at an
individual level accentuates the integration of religious beliefs and spirituality into welfare
appraisal.
Findings based on the manifestation of religion and spirituality recognise the significant
influence of these structured philosophies on the appraising the capacities of patients to adapt
and recover amid times of perpetual and terminal sickness. In essence, patients regularly consider
their life, its importance and the experience of the infection procedure particularly during
uneasiness, agony, loneliness, social isolation and hardship, which significantly challenge their
spiritual capacity and virtues (Austin et al. 2017). Recent research indicates significant
differences in self-reported spirituality and religiosity in regards to the negative implications of
these negative encounters. Two studies indicate the elevated amounts of nervousness associated
with solid religious beliefs in individuals pondering the dynamics of the universal death
significantly differed from individuals with similar thoughts with however, strong spirituality.
(MacLeod, et al., 2017). One particular study conducted by Cotton and associates reveals
significant contrasts in the importance of religion and spirituality while portraying these belief
systems in an expansive and various example of HIV/AIDS patients. Findings from the analysis
indicate that patients using spiritualism to adapt to troublesome circumstances, for example,
blame, disgrace, and mourning related with the infection that thusly was related with upgrades in
life satisfaction and self-evaluated wellbeing (Cotton et al., 2006). Notably, however, findings
advocate that considering the susceptibility of patients with severe ailments to emotional and
psychological issues, health practitioners and clinical officers should have the passionate, social
and compassionate capacity to both to reach the intrinsic needs of the patient and ultimately aid
their recovery.
Four studies show the indifferences within the implementation of religiosity and
spirituality on holistic healing based on the evidence-driven nature of the clinical practice
(Monod et al, 2011; Puchalski et al., 2009). Generally, medical science requires the existence of
evidence, legitimate evaluations or measures from the application of spirituality even with
philosophical thinking in order for these holistic techniques to be practiced in clinical settings.
Puchalski et al., (2009) support the applicability of spirituality through crystallization of religious
measurements within clinical practice prove challenging thereby making the materialization of
these spiritual approaches in medication. Analysis indicates the presence of inconsistency within
base literature regarding the manifestation of spirituality and religiosity within medical settings.
Despite the active exploration of critical elements of religion and spiritualism as it manifests
within both medical and typical setting (Monod et al., 2011), limited research exploits the
measurability and classification of these aspects of spiritualism. Through application of unbiased
survey, Monod et al., (2011) identified a total of 35 measures exploiting the dynamics of spiritual
appraisal and coping in which 35% of these measures remain explored along medical dimensions
whereas the 65% identify with socio-emotional and philosophical domains. The explicit
exploration of the dynamics of spirituality and religion as philosophies is highlighted to be
crucial for the comprehension of how these techniques can be effectively implemented in clinical
settings. Some therapies, however, remain unsuitable for application during clinical practice.
Findings of analysis of studies by Yawar, 2001; Harris et al, 1999 and Byrd, 1988
indicate that a number of holistic treatments might be unacceptable for evaluation by controlled
clinical trials. Intercessory supplication has been exposed to a few RCTs: two well-structured
huge scale trials found that prayers were related with diminished mortality among coronary
healthcare patients. In any case, for the individuals who have faith in God, the reason that an
all-powerful, inconceivable god produces unsurprising outcomes may appear to be unsupportable;
the supplications of the well-wishers of the patients under the randomised trials additionally
appear to have been neglected. The individuals who don't have faith in God may need to think
about how conceivable it is that supplication to a non-existent divinity might be a significant
remedial methodology; they also may observe RCTs of supplication to be wrong.
Correspondingly, it is conceivable that an intentionally spiritual standpoint might be related with
great physical wellbeing, regardless of whether simply because those following profound ways
are probably going to forego recreational medications and sexual indiscrimination: however, any
tr of the wellbeing effect of otherworldly duty would be logically and for all intents and purposes
unfeasible. RCTs remain significantly ahead of an ideal strategy for assessing principally
profound treatments. Such treatments will, in general, imagine an exceptional and variable
connection among patient and healer, or patient and god (Yawar, 2001). Institutionalization of
treatments isn't really the standard, and distinctive healers are relied upon to accomplish diverse
outcomes with various patients. Further, for those utilizing such treatments, improvement in
obsessive terms may not be as significant as an abstract improvement in wellbeing; in fact,
physical wellbeing might be of auxiliary significance to the satisfaction or internal harmony, and
the treatment might be seen as just a piece of the patient's spiritual voyage.
Meditation and Health
Findings point to the capacity to apply the fundamental principles of mind-body
association where meditation practices remain commonly acknowledged as mind-body
medicines for wellbeing related issues and general welfare. A total of 8 studies contributed to the
generation of findings pertaining to the system-wide implementation of meditation practices
towards holistic healing. Active meditative practices are asserted to be viable in the management
of agonizing experiences and appraising the body immune system (Black & Slavich, 2016).
Contextual analysis under the Creswell spiral indicates the consistency within base research
demonstrating positive outcomes of meditation on stress levels as well as elevated dimensions of
engagement, fearlessness, and general adequacy (Fergusson, et al., 1995). Further, effective
medications remain highly acknowledged in addressed diverse health conditions including
hypertension (Blom et al, 2013); cardiovascular problems, nervous system disorders and
musculoskeletal infections (Astin, 2004); respiratory disorders, for example, asthma, congestive
obstructive aspiratory infirmity (Wang, et al., 2004); dermatological issues for example,
psoriasis, sensitivities, immunological clutters and treatment-related manifestations of cancers.
Diverse health issues remain solvable through the effective implementation of the meditation
practices based on the health issue being addressed. However, the base literature remains
concerned with health issues such as uneasiness, psychosomatic clutter, masochist issue, and
stress during the dissemination of these meditative practices (Hussain & Bhushan, 2010).
Studies recommend that mediation programme utilizing contemplation remains useful in
diminishing cerebral pain just as torment in neck, limits, and joints. The decrease in the
utilization of sedatives, antirheumatics, and gastrointestinal specialists have likewise been
accounted for after contemplation practices.
Through the explicit exploration of 95% confidence intervals results of the systematic
review of randomised trials by Black and Slavich, (2016), significant findings emerge pertaining
to the manifestation of meditation in the rudimentary cell function and capacitation of the
immune system of an individual. Findings identify meditation with the capacity to adequately
train and prepare the general state of mind in regards to the normal life. Despite that reviews
have demonstrated that mindfulness contemplation can improve self-detailed proportions of
ailment symptomatology, the impact that mindfulness reflection has on natural systems
fundamental to human maturing and infection is less clear. Black and Slavich, (2016) directed
the primary comprehensive review of randomised controlled trial exploring the impacts of
mindfulness reflection on resistant framework parameters, with a particular spotlight on five
results: circling and stimulated inflammatory protein groups, cell transcription elements and
quality gene expression, insusceptible cell count, immune cell maturing, and immune response
reaction. From a broader perspective, the exploration uncovered heterogeneity crosswise over
examinations as for patient populace, study plan, and test techniques with the systematic review
of studies (Black & Slavich, 2016). Analysis indicates conceivable impacts of mindfulness
reflection on explicit markers of irritation, cell-interceded immunity, and natural maturing;
however, these outcomes are conditional and require further replication. Findings highlight the
basal appraisal of the state of mind of an individual through the active adoption of mind training
framework which seeks to rekindle the welfare of a patient to normalcy. Significant
heterogeneity is established among studies exploring the implications of meditation on health
with respect to study population, holistic procedures and study designs. In this regard, the
findings highlight the inconsistency in the comprehension of innate immune system dynamics in
relation to medication and holistic healing process.
Meditative holistic healing approaches are invoked from literature where predominant
approaches within contemporary society are highlighted by findings under five distinct classes of
reflection practices: Mantra contemplation which primarily encapsulates TM, unwinding reaction,
and clinically institutionalised meditation; Mindfulness reflection which predominantly involves
Vipassana, Zen Buddhist contemplation, care-based stress reduction, and care based intellectual
treatment; Yoga emanating from Indian Yogic custom created by Patanjali and consolidates
different procedures like body stances, breath control and meditation; Tai Chi which
encapsulates a Chinese military craftsmanship that fuses different moderate musical movements
that accentuate compel and complete attention. Broadly, the Tai Chi meditation can be
crystallised as the mediation of motion; Qi Gong which entails an antiquated Chinese practice
that joins breathing exercises with different physical stances, substantial developments, and
further contemplation. Comprehensive analysis of 813 studies under the meta-analysis performed
by Hussain and Bhushan, (2010) establishes the lack of credibility and consistency within the
research. Although most disordered studies are established to emanate explorations on
hypertension, cardiovascular illnesses, and substance misuse, the findings established from
critical meta-analysis led on hypertensive respondents demonstrated that TM, Qi Gong, and Zen
Buddhist meditation explicitly models the reduction of blood pressure levels. Further, different
discoveries indicate that Yoga contributed to pressure decrease with, however, less effectiveness
compared to the mind-based approach in reducing stress among cardiovascular patients. The
results established from the exploration of substance misuse and the healing process reflect
insignificant indicators. A meta-analysis of 55 studies demonstrates that a number of meditation
practices created noteworthy changes among mentally challenged members explicitly exposed to
effective meditation. Findings highlight the factors influencing the impact of meditation on the
healing process including; age, sexual orientation, the span of training. From a broader
perspective, the analysis identifies studies which acknowledge the influence of meditation on
health outcomes with, however, lower levels of confidence intervals (CI) which accounts for the
identified inconsistency. In essence, the findings from the analysis of Hussain and Bhushan,
(2010) allows for the exploration of an extensive corpus of literature which appraises the
comprehension of the meditative practices and their influence on the holistic healing process.
4.3.3 Dynamic Holistic Approaches
Acupuncture
Findings indicate the applicability and outcomes of needle therapy in addressing
emotional pain, physical pain as well as other issues causing traumatic experiences or encounters
among patients. From a more extensive viewpoint, the viable usage of needle therapy in the
healing procedure remains ascribed with legitimate tending to of headaches, various torment
issues, circulatory strain confusions, and cerebral pains. While alterations can be made on the
needle therapy strategies amid the treating of medical problems, the medicines capacity to
re-establish the regular equalization of a person's being. Eminently, further correlative treatments
are actualised close by the needle therapy techniques including Chinese herbs. Exchanges by
neuroscientists recognise the huge incitement created by the needle focuses where the
fundamental nerves, muscle tissues, and connective tissues invigorate the holistic aspect of the
body to deliver natural painkillers. Within clinical settings, the commitment of control members
in placebo needle therapy uncovers noteworthy positive results along these lines to the genuine
needle therapy strategies. The coordination of the body, psyche, and soul hold a necessary job in
the full scattering of recuperating limit through conventional Chinese treatments and prescription.
A significant literature gap exists within the exploration and comprehension of Chinese holistic
healing strategies and their applicability within modern medical practice. The present
investigation elucidates the limit of all-encompassing ways to deal with recuperate and
subsequently assumes a necessary job in filling the gap in the literature. Through coordination
with philosophical reasoning, the created data tries to evaluate the wellbeing rehearses in
present-day society and at last advance welfare of individuals from the worldwide network
Homeopathy
Most examinations have assumed that there is minimal confirmation to help homeopathy
as a convincing treatment for a specific condition (Pilkington et al., 2005). Notably, there
remains compelled research on the prosperity of homeopathic medications, however,
homeopathy can be viewed as unrealistic to cause outrageous hostile responses. Homeopathy
was considered the western remedial thought in the late eighteenth century. Appeared differently
in relation to other CAM modalities, it is commonly new, anyway the basic everyday practice
with respect to using debilitated, normal fixes may be reminiscent of a massive scope of out of
date retouching practices. Like chiropractic, it isn't on an essential dimension reliant on a planned
identity body retouching thinking which requires further research. At Boston Medical Centre,
male African uprooted individuals have responded insistently to drumming circles. Hardly any
examinations have in like manner researched drumming floats as a treatment for drug promotion
style, with positive outcomes. Music's helpful feasibility may show multi-dimensional; music
can be used as an instrument to re-establish social character, which is principal to the
recuperation of torment survivors. Additionally, music normally enables pack venture, bunch
building, and social connection. Active engagement remains essential as an effective treatment
for damage may require the course of action of new associations and new system ties. As an
inventive outlet, music may moreover encourage autonomy, which is routinely dealt because of
unequivocal introduction to torment (Moreno, Piwowarczyk, and Grodin, 2001). Ping et al. quote
John Updike as saying "what craftsmanship offers is space – particular breathing space for the
spirit." Furthermore, as Ping et al. comment, "articulations based supportive ventures offer
accessible, nonverbal, and far-reaching mechanical assemblies for improving prosperity by
lessening weight and in-wrinkling social help – without the disrespect of treatment (Ho et al,
2011). "There is a little potential danger that uproarious upheavals and percussive sounds
exuding from music medications may fill in as triggers for overcomers of injury.
4.4 Research Question Three
What factors warrant the adoption of philosophical thinking in healing emotions and
A total of 5 studies contributed to the spiral analysis of secondary data based on the
present research which queries factors that implementation of dynamic healing approaches for
mental and social problems through the application of the philosophy of the mind. While the
health issues emanating from social, emotional and mental domains of human beings exhibit
diverse attributes, the adoption of holistic healing possesses philosophical bases which function
to align the healing approaches with the unique health problem of the patient. Analysis identify
the manifestation of contemporary healing process with both the appraisal of innate emotions
related to the overall well-being and the biological healing which occurs at the molecular and
cellular level as part of physiological healing (Sorg, et al., 2017; Marshell and Einhorn, 2011;
Singh, Young, and McNaught, 2017). However, while the mental and emotional problems prove
challenging to address from the cellular level, the adoption of holistic healing methods seek to
appraise the mind-spirit framework through the philosophy of the mind. Within base literature,
significant factors are highlighted pertaining to the need to adopt critical reasoning as part of the
holistic healing process of mental and emotional problems.
4.4.1 Human Emotional and Mental complexity
Studies highlight the complex nature of human emotions and mental states within the
medical practice which necessitates the adoption of dynamic healing approaches in an attempt to
address the mental and emotional health ailments. Findings acknowledge the explicit
manifestation of diverse innate biological, social and psychological factors which are incited to
establish control and regeneration of proper well-being through natural biological or
therapeutical approaches. From a biological perspective, the primary processes of regeneration
and repair predominantly serve the replacement of worn out tissues for physiological healing.
However, the findings identify the inadequate capacity of conventional medical practice to
effectively address mental issues. Healing of emotional wounds remains under the explicit
subjection of sociopsychological pathways which influence the nature and evolution of the health
problems of the patients within medical settings. Findings of the analysis highlight the universal
concept of the mind and its connection to the consciousness of an individual. Although the
biological conceptualization of the mind exploits the billions of neurons and synapses appraising
the unique ability of the mind, the mind extends across the entire being into a universal
consciousness which significantly remains open to diverse resources (Hedge, 2015). Within
philosophical thinking as well as conventional reasoning, recent studies suggest the capacity of
the human mind to exist as a field of energy organizing the body and itself to function as pure
consciousness (Hedge, 2015). Considering the complexity of emotions experienced by humans
motivated by multiple diverse factors, philosophical thinking holds the capacity of the mind to
harness the power of the spirit and body to facilitate the physiological and emotional healing
process.
Findings identify local and non-local effects associated with mind-body interactions at
the level where consciousness significantly appraises the healing process within ailing members
of the society. The manifestation of the consciousness within the local perspective identified with
physiological characteristics and the natural laws of physics whereas the non-local
characterization of consciousness remain difficult to describe or quantify (Dossey, 1995).

Positive thinking emanating from appraised consciousness plays a major role in the healing
process (Puchalski, 2001). In essence, invoking the capacity to think allows for the generation of
hope and acceptance which attributes to the innate peace and integration towards addressing the
current health problem. Based on mind-body interventions adopting philosophical thinking and
reasoning in healing, the findings highlight the effectiveness of case-based reasoning in
developing natural solutions as they remain applied in self-healing of service delivery systems
through case-based reasoning within computer science field (Montani, 2008). In this regards, the
contextual analysis highlights a case study entailing the manifestation of reasoning in the
appraisal of human welfare and health states. Victor Frankl, a therapist who composed his
encounters in a Nazi death camp, expressed: "Man isn't wrecked by suffering or pain; he is
destroyed by enduring without a significance" (Frankl, 1984). One of the difficulties doctors
face within the medical practice is to help individuals discover significance and acknowledgment
amidst torment and endless ailment. Medical ethicists advocate the institutionalization of religion
and spiritual capacity as the premise of importance and reason for some individuals. During these
periods, patients battle with their innate ailments and hereby undergo physical and mental pain
identified with spiritual affiliations torwads divine help. Patients might pose inquiries, for
example, the accompanying: Why is this transpiring at this point? What will transpire after I bite
the dust? Will, my family survives my demise? Will I be missed? Will I be recalled? Is there a
God? Provided that this is true, will he be there for me? Will I have sufficient energy to complete
my labor of love? One doctor who worked in the pediatric emergency unit me about his frenzy
when his patients' folks suggested such conversation starters. It is hard to recognise what to state;
there are no genuine answers. Over time, ailing individuals would love to have their close social
contacts to be around them and thereby assist them within these painful moments. In this regard,
holistic healing practictioners fills the emotional and social needs of the patients which serves as
an appraisal to general evolution of illneness (Foglio and Brody, 1988; Puchalski, 2001).
Although cures may not effectively work for a number of ailments, the review highlihts the
significant spacefor healing through individual psyche, harmony and congruity.
4.4.2 Heterogeneity across Health issues
The analysis highlights the cultural diversity across mental problems within society
which calls for the adoption of an integrated healing framework with the capacity to address
these diverse problems. While the philosophical approach to issues and debates follows
naturalism and rationalism, the adoption of holistic healing approaches seeks to adopt naturalism
to understand and address the unique problems of patients. Culture greatly influences the
perception and understanding of health and illness thereby significantly models the behaviour
and response towards preventive as well as curative treatment (Gopalkrishnan, 2014). Findings
highlight the explicit influence of the culture on the coping patterns and capacity of individuals
to their mental and emotional problems thereby forms a basis for the appraisal of emotional
welfare. Cultural differences occurring within diverse patients identify with coping
characteristics, treatment-seeking styles, cultural background, racism, bias and stereotyping,
gender, family dynamics, stigma, and discrimination. In essence, these factors warrant the need
to employ reasoning within healing approaches in a bid to uniquely address the health issues
within contemporary society. Findings highlight the need for medical practitioners to adopt these
traditional approaches to healing as diversification of mainstream healing methods so as to
address emotional and mental problems evolving from diverse cultural settings (Gopalkrishnan
and Babacan, 2015; Gopalkrishnan, 2014)

4.5 Chapter Summary
Findings established from the secondary analysis of base literature through the adoption
of the Creswell data analysis spiral are presented based on the crystallised themes. While distinct
findings are generated for individual research questions, emerging themes organise findings in a
bid to state the results of the analysis of studies based on each research question. Further, the
findings relate either directly or indirectly to the research question following the generation of
these findings from diverse secondary sources.

Discussion and Interpretation of Findings
5.1 Research Question One
To effectively address health issues emanating from the emotional and mental domains of
the ailing members of the society, holistic approaches and techniques appraising the health
capacity through mind-body and spirit framework remain essential and integral to healing these
emotional and psychological issues. However, while there exists a clear distinction between
diverse emotional and mental health problems across ailing individuals, philosophical thinking
and reasoning imminently fosters reasoning behind the actual and virtual sources of these
problems and thereby addressing them. Fundamentally, paramedic suffering from post-traumatic
stress (PTSD) requires a reasoning approach unique to their problem which implies different
holistic approach when compared to an individual suffering from emotional hurt feelings from
loss. For individuals suffering from both acute and chronic emotional and mental health
problems, the adoption of philosophical thinking manifests as the underlying regimen of thought
and question which enables an individual to establish a basis for recollecting their natural
resources and embracing the healing process. Findings established from the analysis provide
resourceful information regarding the healing of emotional and mental problems and further
reiterate present healing practices adopting naturalism of the world, thought and being.
5.1.1 Avicenna’s healing truth
Avicenna’s theological doctrine of truth compels truth which plays an imperative role in
the healing of patients with mental irrationality such as schizophrenia patients as well as
psychological disorders. With further adoption of philosophical logic, Avicenna reiterates the
conventionally highlighted healing power of the truth through focusing on the obligations of the
primary rationalist including the metaphysician's right to guard the aphoristic standard of a
demonstration against the complaints of the sceptics and sophists within the contemporary
society (Strobino, 2018), While logic is used to minimise errors in critical decision making
during the healing process, contradiction and conversion apply foundational logic which triggers
innate reasoning to establish the truth for healing. In this regard, the ailing members are exposed
to fire and made to comprehend that fire and absence of fire remain the same thing (De Haan,
2018). Associated relations of entailment and contradiction as part of the logic process which
fosters the generation of the output based on the situational inputs. In essence, these inputs may
manifest as questions, memories or holistic approaches to instigate the mind-based contradiction
for clarity. As per figure 2 presented in the findings, the inputs are fed into the system under
healing and thereby moves in multiple contradictory directions ending up at one truth which
appraises the healing process within ailing individuals. Considering that these relations are
integral to the syllogistic proofs performed based on the concept of reduction, appraising logic
within the holistic self encapsulates diverse innate struggles which function in natural cohesion
for appraisal of being similar to the moral perspective of stoics regarding the natural world as a
whole and individuals as part seeking holistic connection (Papadimos, 2004). Individuals are
able to explicitly connect to inner self and truth thereby the inner intentions to do right as per
stoicism allows for the healing process to elevate.
From a broader perspective, the philosophy of truth and demonstration emphasizes the
elements of knowledge, belief, acceptance and dynamic perspective under the epistemic theories
of truth. Gasser-Wingate (2016) holds that Aristotle's account of cognitive development
encompassed within a systemic axiomatic system appraises the understanding of what position
individuals hold informed universal concepts within their inner self’s. Further, Aristotle asserted
that everything is explicitly connected to the truth. Fundamentally, understanding of the

underlying motivations and dynamics of being or phenomenon under exploration forms an
integrative foundation for comprehending and solving remains essential for traditional and
scientific understanding respectively. Within the scientific practice, for instance, an astronomer
seeking to study the motion reflected by celestial bodies in a bid to explain the phenomenon of
lunar eclipses would first explore the underlying motions of bodies thereby organizing base
information for the comprehension of eclipses which Aristotle assumes as the cognitive ideal
approach (Gasser-Wingate, 2016). Establishing the truth allows the sharing of the burden and
further restoration of normal capacity due to the relief from pressure. Philosophical thinking
hereby aligns with the notion" A problem shared is a problem half-solved".
Broadly, sentience endorses the capacity to perceive and comprehend the sensations of
pain or suffering among other experiences emanating from contemporary circumstances. While
exploring the dynamics of sentience, awareness, and consciousness on Searlean Dilemma,
Pokorny (2012) results show that consciousness or abstractions of awareness remain a
pervasive element of the biosphere, where the concept of biosphere based on Gerald Edel-Man
expresses the meta-systems of consciousness in terms of rudimentary physical particles and
forces (Pokorny, 2012). Additionally, consciousness can be viewed from a comprehensive
perspective which acknowledges the high-level meta-systematicity of the recognition systems
and a holistic understanding. Pokorny (2012) concludes that the holistic consciousness entails
biogenic forces which account for individual recognition as well as the re-combination or
meta-combination of these forces as it relates to human sentience. Avicenna’s doctrine of truth
seeks to establish the divine capacity of truth in healing the folly or fear from individuals with
mental problems. Although the philosophy of Avicenna follows a severe approach, Avicenna
trusts his cure proposes a genuine healing solution due to the fact that it compels sick individuals
to become sentient or rather rational as the fundamental step of the philosophy. Along these lines,
Avicenna's treatment provides his sophistic patient with a genuine healing approach.
From a broader perspective, truth holds an integral position in explaining Avicenna's Il
̄ahiyy ̄at. In his examination, De Haan (2018) establishes that Avicenna verifies the centrality of
truth in his transcendentalism by changing and adjusting Aristotle's feeling of being as the reality
of recommendations with a supernatural tenet of truth that relates to the diverse methods of
existence. In Avicenna's existential metaphysics, each being is either important through another
existence or fundamental presence in itself, so additionally is each being either valid through
another or valid in itself. In essence, truth in its varied forms remains integral to the actualization
of holistic capacity. From a general view, the concept of truth is found at each real point in
Avicenna's powerful science. In this regard, the invitation of truth from a patient plays an
imperative role in the therapeutic treatment of disorders which may be health-related, or
reasoning issues or emotional problems which require the comprehension of underlying factors
and the embracing of these factors through the truth.
Based on the capacity of individuals to comprehend their rationality and the natural world
within which they exist, Stoicism plays an integral role in fostering the foundation of the healing
process through naturalism. Philosophical thinking endorsed along the lines of stoicism appraises
morality and inner self thereby allow integration of natural resources for the purpose of healing.
As philosophy advances, the application of stoicism applies to diverse aspects of life pertaining
to natural human life and the restoration of mental and emotional domain (The Stoic Life, 2017).
In principle, ancient stoic philosophers adopted a broad spectrum of metaphysical and
theological theories and reasoned constructs explaining the human source of rationality and other
fundamental laws of nature. Based on the ground principles established by ancient Stoics, present
stoicism appraises the exploration and comprehension of the natural world and thereby modify it
to suit present needs within the society. In essence, stoicism establishes a pathway through which
the connection between divinity and reason or thought of existence remain exploited allowing for
human realization. To heal, the application of stoicism scales the capacity of individuals to pay
critical attention to the inner self and moral conduct thereby promoting an intensely personal,
holistic and spiritual treatment.
5.1.2 Morality and appraisal of healing
Healing through philosophical thinking adopts inner inquiry and thereby invoking
restorative ability and natural resources necessary for the healing. In the quest to heal emotions,
philosophical thinking poses the question “What is good?”. Primarily, the Stoics accepted what
was "good" and that righteousness and upright things hold an integral role in the natural process
of healing. Performing the right actions in accordance with ethic appraise the emotional health
issues identified with negative energy, evil thoughts, fear, and wickedness rather than poverty or
poor health.
From the stoic perspective, natural beauty, riches, a secure job, social decency, and a
good marriage were things that were perfect, yet not morally "great". Affliction, desperation, and
human tragedy were less perfect, yet not morally "awful". In any case, neither the perfect nor the
less perfect were considered "good" or "evil"; they were considered morally uninterested (The
Stoic Life, 2017). Goodness and knowledge, in spite of the fact that they hold a special value
within contemporary society, couldn't be the primary things which appraise esteem. Right action
fundamentally concerns with morally indifferent concepts pertaining to an individual’s life– will
you search for riches or acknowledge the present state of poverty, engage in marriage rather end
up unmarried or die? – where the decision making lacks the consideration of reason. (Sanbach,
1989). Based on the propagated philosophical reasoning, virtuousness follows to embrace actions
appraising esteem and thereby shunning negative things, ideas and perspectives. In this regard,
while aspects of life remain associated with the elements of “bad”, possessing them is rendered
vague to a certain degree to which individuals want to do good. In essence, healing through
innate development remains triggered by establishing clarity of the mind and inner purity
characterised by the outright intentions to do good and appraise life.
Within medical settings, philosophical thinking advocates for the compassionate
approach to medical outliers in a bid to endorse the healing process among these patients. In
principle, the basal human laws acknowledge that caring and addressing problems of extreme
medical anomalies remains our ethical duty to adhere by policies, satisfy working and
psychological contract and most importantly, to appraise the healing process among patients. The
holistic approach to healing, however, adopts a dynamic approach with a demonstration of virtue
in a bid to enhance the natural response to healing.
5.1.3 Living consistently
Based on philosophical reasoning, for instance, a flower thrives in a nursery where the
general performance of the flower reflects healthy condition. Further, the bare land can be a
desert characterised by land tracks of sand and scrub vegetation and thereby reflects a state of
unhealthy land. In the same manner, observing a flock of birds reflects a section of health and
unhealthy birds within the cohort. In this manner, we recognise what the common condition, or
standard, for thriving and a fowl ought to be. Having a concrete standard for consideration of
well performing and underperforming members of society, everything possesses a decent
universal standard which remains inclusive of resources for their survival, thriving and
recuperation in case of injury. Within normalcy, natural life remains identified with states of
thriving or rather suffering which communicate the contemporary welfare of either flora or fauna
under exploration. During periods of sickness and mental or emotional suffering, the consistency
in normalcy changes due to prolonged periods of mental or emotional disorder thereby
attributing to associated symptoms (The Stoic Life, 2017). A holistic approach to healing with
the adoption of philosophical thinking follows to appraise the state to normalcy thereby restoring
the normal function of the mental or emotional domains as well as affected domains. Whenever
ancient Greek philosophers would ask, "What is the objective of an ideal life", Stoics would
reply, "living reliably". Living consistently and in accordance with stoic virtues helps reduce
conflicts within life thereby allowing for active application of inner resources. Universal logic
based on stoicism advocates for the engagement in relevant actions through providing the quote
“Eating hay is normal to donkeys, yet not to men". In essence, the perspective allows for
individuals to critically appraise standards for specific things in life thereby allowing for
organization and ultimate peace of mind (Eqnew, 2005). Generally, the holistic approach to
healing fosters clarity of the mind and cohesion of the holistic self in addressing health issues
predominantly emotional and mental problems.
Ailing individuals within the society are viewed as part of the entire system which
implies the high susceptibility of man to the finality of death (Papadimos, 2004). Along these
lines, man is conceived and man remains susceptible to death. In combating against his job status,
or his "part" in nature, a man may do remarkable things to keep himself sound or alive. A man
may secure his home or his child's education by not having (paying for) medicinal insurance
thereby exposing them to health insurance risk. A specialist, for example, may pick that a patient
needs an organ transplant. The specialist will battle with this fight whether the patient has health
coverage or not, and the decision may make the patient a restorative anomaly, mentally as well
as financially. All-inclusive nature may authorise a standard for specific things, yet people, and
particularly doctors, frequently battle against their job as a "section" and clash with nature. From
a broader perspective, flowers, trees, animals, or the physician remain part of nature's flow of
events which seek to create and maintain the balance of life. Occurrences within the natural
ecosystem leading to termination of life or injury may happen but to an individual as part of the
whole system. Flora and fauna get phased out through the process of natural selection which
remains applicable across all flora and fauna. The Stoics trusted that such occasions are a piece
of nature's structure. Such a view might be in opposition to a human watching the entirety of
nature. The findings highlight the holistic viewpoint of life allows for the addressing of
occasional problems. All the events occurring remain natural thereby contribute to the universal
wellbeing thereby advocating for the coherence of individuals with nature. From a broader
perspective, the Stoics join their perspectives on the piece of the whole. Fundamentally, the
Stoics join their points of view on the part and the entire in this manner to conceptualise the
whole as immaculate and the possibility of flawlessness essentially requires variations and
conflicting characteristics; nothing that happens to a human is disadvantageous to the individual
being referred to, nor is it a weight to nature. Nature is impeccable, so according to Stoicism,
suffering does not occur over its own motivation, yet "it is critical to the economy of the whole".
For specialists to live dependably they ought to grasp their place in nature. Stoics would unveil to
the present specialist that their fulfilment in purpose, yet "it is important to the economy of the
entire".
5.1.4 Emotional and psychological attributes
The emotional and mental characteristics of ailing members hold an integral position in
the process of holistic healing as the dynamic approach exploits the mind in a bid to integrate
natural resources of the body for healing. While individuals subjected to emotional pain or
turmoil remain passionate to a number of things in life, the stoics acknowledged the existence of
passion across humans, however, wished to dispose of passion (pathos) attributed to the offset of
mental balance. The Stoic "passion" is characterised as an extremely wild drive because of an
overestimation of the value of the "indifferent" things (or occasions) referenced beforehand.
Regardless Stoics trained that to have great love was to be sure desirable, and yet one ought to
stay passionless and non-affective at some point in life (The Stoic Life, 2017). In principle,
animals within the conventional environments are driven into diverse action, however, in man,
such a lift (or inspiration) requires the mind to agree to the overhaul. From a broader perspective,
The Stoics watched this to be essential in light of the fact that they felt it be a point of refinement
among individuals and animals. To the Stoics, each and every living animal was compelled to
respond to updates by their psyche, a mix of fire and air that was responsible for the components
of living animals (they held that the brain was not irrelevant and could be physically hurt).
However, there are times, when a man's mind capacities out of regularity and his interests turn
out to be intemperate.
Conceptualization of emotional and mental issues forms a foundational basis for the
development of related health problems whenever individuals overemphasize on these domains
(McCabe, 2007). Throughout Stoic observation, there were four sorts of sentiments highlighted:
dread, desire, mental torment, and mental joy. Propagated interests were illuminated by F.H.
Sanbach, "Dread is a pressure of the brain achieved by the conviction that something terrible is
approaching. It causes whiteness, shivering, and beating of the heart. In any case, the conviction
is false: what is feared isn't what a Stoic call "horrendous", yet one of the morally indifferent
things, for example, death, torment, reputation rife with scandal. Lust propagates a yearning for
something accepted to be great, however again is dishonestly so accepted, since the alleged great
is ethical of the mind. Mental torment endorses a constriction of the mind coming about because
of the conviction, again mistaken, that something terrible is present... Joy was characterised as a
silly development of the mind brought about by the alleged nearness of something good... What
is believed to be great isn't, in reality, great, however at the best, satisfactory" (Sanbach, 1989).
With respect to desire (want), something accepted to be great, however erroneously in this way, a
few points can be made. The Stoics talked about numerous kinds, or species, of desire, outrage
being chief among them. In essence, these types of desire are extremely fitting to examine as to
the mind of the medicinal anomaly. Mental happiness in thinking about those that are true or
potentially incessantly sick isn't as undeniable. The forms of mental delight incorporate "joy at
surprising 'benefits', joy at other individuals' mishaps, joys brought about by double-dealing and
enchantment". Doctors don't enjoy the disasters of their patients, however, there might be a
transaction of this component when managing their partners concerning restorative exceptions.
Typically, whenever one doctor proposes an inaccurate approach and yet other states an
applicable approach regarding choice, methodology, determination, or course of treatment, there
are occasions of bragging or enjoying an associate's fall, mistake, or misperception.
5.2 Research Question Two
The research problem queries the manifestation of mind philosophy in healing and human
realization through the holistic process.
Based on the body’s capacity, manipulative therapies follow to adjust balance of pressure,
weight and body positioning through manipulative actions. Through active implementation of
these manipulative techniques, broad interventions prove critical to appraisal of wellbeing
including, osteopathic manipulative such as meditation practices, yoga, hypnosis, guided

imagery and breathing exercises and symbolism are some of the holistic approaches undertaken
in order to achieve healing along with a human realization. Mind-body therapies remain
grounded on theoretical evidence but actively apply the body to incite emotional and mental
states of well-being. The outcomes found out during yoga exercises are superbly and extremely
positive when it comes to individual actualization in terms of healing of particular ailments.
Shashikala and Lakshmi (2018).Yoga and meditation exercises were seen to bring about clear
emotional growth and development , better judgement by patients, sensitivity to others and to
themselves as well as emotional strength meaning that they became able to deal with emotionally
demanding circumstances in a better manner. These holistic techniques also aided in the
considerable improvement of the day to day lives of patients, Adhia, Nagendra, and Mahadevan
(2010 ). Findings also show that during self-administration of extreme pressure by supervisors
there was an undeniable improvement in parameters as well as emotional capacity as the said
supervisors due to the continued use of yoga exercises and meditation which without a doubt
clear the mind and bring about some level of emotional stability not to mention improves the
mood and in the long run a person’s health Singh, Mohan, and Kumar (2011). Within Australian
settings, diverse holistic therapies are used including acupuncture, meditation, hypnosis, and
chiropractic practice which seek appraisal of health domains. Healing and human realization can
be achieved using the holistic approach which involves strategies and techniques of a variety of
mind-body therapies. Yoga and meditation being some of the examples of these therapies
provide a clear but procedural way of achieving emotional as well as physical control and
command.
Yoga paired with meditation exercises go a long way in roping in the balance between the
organization of the body for active engagement in physical actions referred to as flight response
which reflects similar opposite effect being or having a relaxed body which is slowed down in
order to prevent high energy bursts thus increasing alertness in some cases as well as complete
emotional control. Yoga brings about positive body interface thus generally improving on
everything mental or emotional. Yoga and meditation completely annihilate insomnia (Sresh &
Yuman, 2014 ), improves on the dissemination of blood as well as bodily substantiality and
vitality which in turn ensures proper and uninterrupted growth and development. Yoga assists in
achieving tranquillity in the mind, allowing one to exhibit a feeling of relaxation, increased
confidence with oneself, increased efficiency along with increased effectiveness not to mention
lowered irritability by things that in normal circumstances would irritate. Yoga does indeed lead
to the optimization of the bodily sympathetic responses to detrimental stimuli thereby appraising
the autonomic regulatory response mechanism. Fear, aggressiveness, and rage are all stressful
and thus are inhibited in the posterior area of the hypothalamus which is induced by yoga. The
pleasure centres within the brain that stimulate pleasure to substitute the negative stressful
stimuli thus bringing in a state of bliss and happiness. Once these inhibitions have taken root, the
effects are undeniable; there is reduced anxiety along with reduced blood pressure and a healthier
heart.
Consistency when it comes to the practice of yoga is highly important as it is very
beneficial when it comes to depression improvements are seen. Despite the availability of a range
of therapeutic treatments to address depression issues, most patients remain inclined towards
complementary therapies such as yoga due to its beneficial interventions when it comes to
depression, stress, and anxiety (Ganpat & Nagendra, 2011). The practices and exercises
involved in yoga go a long way in increasing a person’s flexibility which in turn aids in the
gradual loosening of the muscles and connective tissue such as ligaments that surround the ones
and joints and thus this is thought to be one of the major reasons why yoga is associated with the
easing and reduction of pains and aches hence contributing in a big way to mental health.
Without appropriate sustenance ignored zones of ligament will wear out and uncover hidden
bone henceforth the requirement for yoga combined with contemplation on the grounds that amid
yoga sessions joints are taken through their full scope of movement and in this way new
supplements, oxygen, and blood is gotten in regions where they had not had the capacity to reach
before which anticipates conditions, for example, joint inflammation, carpal passage disorder and
back agony
While yoga isn't a remedy for disease nor an authoritative method for averting it, yoga
increments physical, passionate profound health and achieves a specific bit of which numerous
malignant growth patients. The development of tumours and other malignancy pointers are
exacerbated by pressure along these lines it is significant for individuals with disease to decrease
and oversee pressure viably. A few arrangements exist as a reason for applying yoga-based
intercessions inside malignancy patients. Proof gave demonstrates that yoga can deliver a
strengthening impact in mental and physical vitality that can in one way or another increase
fitness and reduce fatigue. However, mindfulness of one's being must be put into consideration
when practicing yoga so as not to push the body to the breaking point. Nonetheless, there are
generous inadequacies in the training, strategy, and research of yoga that undermine its ideal use.
Yoga as a methodology capacity inside a unique situation (Clara, 2012). Hence, it is essential so
often fall back and analyse the healing the setting from a high vantage to evaluate whether the
strategic and automatic undertakings are aligned up with the intended healing purpose. In
essence, the present discourse talks about a couple of approach issues applicable to some key
partners. It proposes that yoga specialists need to align their model of yoga by diminishing the
accentuation on stances and expanding it on contemplation and breathing activities while taking
into account customers with unending conditions. It suggests that yoga research ought to be
progressively basic in assessing yoga's key fundamentals and utilise a reductionist way to deal
with do as such. It suggests that self-sufficient controllers ought to remove damage inclined
stances from the assortment of yoga practice for administrative purposes, as opposed to direct
yoga summarily. It is recommended that payers should pay for yoga. In any case, they should
utilise an instalment model as it is utilised for inoculation, rather than paying as it is
accomplished for physiotherapy. It infers that yoga can help, however before it can help it needs
assistance itself, and the different partners need to think general view so they can team up on
these enhancements. Some mind-body treatments expect referral to qualified suppliers.
Spellbinding, compelling in intense and incessant agony, rest issue, addictions, and smoking end,
ought to be given by trance specialist affirmed by the Society of Clinical Hypnosis. A list of
experts in your general vicinity can be found at their site. Correspondingly, there are claims that
biofeedback lessens pulse, improves accomplishment in weight reduction and smoking
suspension and diminishes side effects related with innate bad tempers and unending
gastrointestinal disarranges. Biofeedback ought to be controlled by advisors are ensured by the
Biofeedback Certification Institute. A certified expert can be distinguished at the biofeedback
accreditation site. Body-mind treatments present extra difficulties amid treatment. Referrals
ought to be given simply after you are certain that the patient can physically endure the different
developments, positions and natural stressors required by the various strategies and practices. For
instance, there are many systems of yoga. Each system has different requirements; some may
focus on simple stretching exercise/poses that improve flexibility and mobility, while others may
involve intense heat, perspiration, and physical intensity as a way to cleanse the body. Therefore,
patient needs and abilities should be matched with the type of yoga that is recommended and the
school or practice that the patient is referred to.
There is expanding proof about the viability of mind-body treatments from clinical
preliminaries studies and meta-analysis. Mind-body treatments have been observed to be viable
in preoperative uneasiness, intense and incessant agony disorders, manifestations related with
chemotherapy and radiation, dejection, interminable psychological sicknesses, post-horrendous
pressure issue, and addictions. There is primer logical proof, just as solid narrative and clinical
proof, that these treatments might be helpful to improve resistant capacity, adjust cardiovascular
changes related with coronary course infection, diminish recuperation time from surgeries and
reduction neurological manifestations related with Parkinson's infection. However, systematic
reviews about these treatments have discovered that the greater part of the proof is feeble, that
reviews are frequently ineffectively planned and that the adopted sample sizes are significantly
small. Consequently, progressing research about mind-body treatments is a focal point of various
foundations with an objective to more readily comprehend the impacts of these treatments on
ailment results, management of associated side effect, personal satisfaction and patient strength.
Yoga and other mind-body healing techniques present a lot of promise in the field of holistic
healing since they utilise the individual's mental resolve, mental strength and help improve their
current condition even though it takes quite a bit of patience and a rather strong belief system,
the reward is definitely worth it.
5.2.1 Spirituality and healing
Enthusiasm for both spiritualism and complimentary treatments is developing, with their
consideration in both everyday lives and in human services. The idea of spiritualism and the
conveyance of treatment have a specific cooperative energy as the two of them uphold a
perspective on the world that perceives the significance of the entire individual (McCabe, 2008).
Progressively, customers need their qualities and convictions took care of, maybe picking a
treatment as a pathway to feed their feeling of the profound. Thusly, working in a comprehensive
manner, the correlative specialist needs to recognise the otherworldly component of the customer.
Indispensable to this is the manner by which the remedial experience encourages this
commitment and how significant it is that the advisor creates and investigates their very own
spirituality and life esteems. The article explores an investigation of how spiritualism and
integral treatments can honestly cooperate, making a sacrosanct space for both specialist and
customer.
According to the additions made to the Creswell analysis, the positive health outcomes
are as a result of very strong spirituality where patients are very much interested in living to see
another day and as a result turn to an all-powerful deity known by many names but the most
common name is God (Puchalski, 2012; (Breitbart, Gibson, Poppito, and Berg, 2004; Puchalski,
Ferrell, and Virani, 2009; Brady et al. 1999; Taylor, 2003; Gall and Cornblat, 2002; Breitbart,
2002). Cancer patients illustrated hope, desire to live and even happiness amid all the
cancer-related cons such as headaches, vomiting, diarrhea.The patients are full of joy and
hopefulness due to unshakable otherworldliness and the promise of an end to all suffering that
comes with it (Brady et al. 1999) Spirituality does indeed give life meaning, therefore, bringing
an end to all and every kind of lack of hope to patients who are at the brink of death not caring
about the very heavy dosage medication that they are given which just happen to contain
numerous side effects of a lot of pain and inexplicable anguish. Spirituality strengthens them,
helping them focus on the finer things in life rather than their current and very difficult situations.
Spirituality instills hope for all as patients believe that it'll come to an end and after the end, all
will indeed be well. Taylor, 2003 and Gall and Cornblat, 2002. Religion and spirituality do in
fact allow patients to focus on their own betterment over time. Spirituality brings about a feeling
of interconnection to a higher powerful entity and thus aids in recovery due to a positive mindset
thus the body responds positively to the treatment being introduced. In spite of being sickly the
patients do not question the benevolent being's intent, they, in fact, view their ailments as
opportunities or second chances and in that way, they remain hopeful and humble (Puchalski, et
al., 2004). While both patients and medical practitioners suffer from stress and emotional
problems such as PTSD among ambulance trust paramedic (Higgins, et al., 2012 ), spirituality
offers a foundation for understanding and embracing contemporary problems functioning as
part of the healing process. Patients with terminal illnesses require a lot of care, one of these
being mental care. The spiritual and religious patient knows and believes that a being with
ultimate power is watching and cares, this kind of thinking gives the patient reason to keep going,
a reason to fight the illness and a reason to want to live.
5.2.2 Religion and spirituality within clinical settings
From a broader perspective, the conceptualization of religiosity concerns with supreme
power or capacity through which all existing things occur and thrive. The leverage of religion
and spirituality in a clinical set up is heavily dependent on its applicability and possible
integration into the medical kind of a situation. Otherworldliness does indeed have many positive
outcomes for patients, for instance, it is very instrumental in the stress reduction not to mention
anxiety as well is reduced due to strong spirituality, patients seem to be able to cope with more
pain and generally seem happy with life. (Lucchetti, Lucchetti, and Vallada, 2013; Koenig, 2012).
Patients with terminal ailments more often than not think about their lives, whether or not they
have meaning, whether or not they are worth living and in most cases the less spiritual patients
end up feeling lonely, forgotten,left out, unwanted and thus are unable to cope with these
malevolent emotions whereas the spiritual patients also have the same emotions once in a while
but they are able to cling on to their spirituality and thus they are able to battle anxiety and other
negative emotions that will only prevent them from getting better in terms of health, both mental
health and physical health (MacLeod, et al., 2017). From a general perspective, spiritual patients
are better suited to deal with dreadful circumstances concerning their personal health and
therefore all medical practitioners should be able to cater for the emotional needs of their patients
not caring about spiritualism and religion or absence of both these things in order to appraise the
patient’s quality of life and health care. There is insufficient reading material concerning religion
and spirituality in a medical set up thus leading to major inconsistencies in the evidence.
However it has been proven that spirituality does indeed ease the pressure when it comes to
ailments and thus in more than one way help things get better and as a result can also be called a
coping mechanism when it comes to a medical kind of set up (Monod et al, 2011). It is crucial
that the understanding of the spirituality and religion in a clinical setting is brought to light so as
to highlight how the particular techniques can be used to aid ailing patients in hospitals and have
them recover quicker without losing hope or their lives. The religious methods encapsulate
spiritual beliefs and virtues which provide importance and value through establishing purpose
within an individual. It also provides a very optimistic view on issues relating to the world and
the patient’s current situation as they believe that the Higher power; God or Allah loves and
cares for them in spite of the hardship they are going through and that this deity is responsive to
their needs. Higher power with the capability to take away all ailments and ease any and all kinds
of suffering should He choose to.
There is also a belief that the transcendent being is in control of the lives and can change
circumstances no matter how dire and can be swayed by fervent prayer which in this case may
result in a positive outcome. These beliefs are instrumental in the normalization of loss and
change endured and give examples of people deemed to be role models in suffering situations as
depicted in religious scripture. These religious beliefs have a way of influencing negative life
events and turning them into not as distressing situations as they would seem and especially to
the patients these beliefs are especially important as they prevent them from feeling lost and
limited by disability. In most religions there are rules put in place on how to live and thus if
individuals walk the straight line, they are likely to have reduced stressful life events such as the
use of illegal drugs and excessive consumption of alcohol and risky behaviour such as engaging
in unprotected sex which might lead to negative mental health consequences. Religion also
emphasizes the care and love of other people, eking compassionate towards one another and also
encourages social gathering. These social behaviours are beneficial to the individual as they lead
to support of one another during difficult times. Further, religion advances human ideals, for
example, trustworthiness, pardoning, appreciation, persistence, and constancy, which help to
keep up and improve social connections (Hood & Spilka, 2003). The act of these human ideals
may likewise legitimately or by implication increment positive feelings and kill negative ones. In
this manner, there are numerous potential ways by which religion and spiritualism may upgrade
emotional wellness, on the parity, it is for the most part connected with more noteworthy
prosperity, improved adapting to pressure, and better psychological well-being. This association
with psychological wellness has physical well-being results.
Religious principles impact choices about well-being and well-being practices. In the
Judeo-Christian sacred texts, Further, religion advances human ideals, for example,
trustworthiness, pardoning, appreciation, persistence, and constancy, which help to keep up and
improve social connections. The act of these human ideals may likewise legitimately or by
implication increment positive feelings and kill negative ones. In this manner, there are
numerous potential ways by which religion and spiritualism may upgrade emotional wellness, on
the parity, it is for the most part connected with more noteworthy prosperity, improved adapting
to pressure, and better psychological well-being. This association with psychological wellness
has physical well-being results. Notably, there is an accentuation on thinking about the physical
body as a "Sanctuary of the Holy Spirit" (Anon., 2013). Religious sacred writings in other
confidence customs additionally underscore the individual's duty to think about and feed their
physical body. Practices that can possibly hurt the body are generally disheartened. This is
reflected in lessons from the platform and impacts what is viewed as proper inside religious
social gatherings. The connections among religion and spiritualism and hazardous sexual action
(sex outside of marriage, various accomplices, and so on. On the off chance that the individuals
who are increasingly religious take part in less unsafe sexual conduct, this implies they ought to
have less venereal maladies, that is, less syphilis, gonorrhoea, herpes, chancroid, chlamydia, viral
hepatitis, and human papillomavirus and human immunodeficiency infection, a significant
number of which have genuine physical well-being outcomes. There is quickly developing proof
that pressure and negative feelings (misery, uneasiness) affect physiological frameworks
fundamental for the support of physical well-being and mending increment vulnerability to or
more terrible results from a wide scope of physical diseases and may abbreviate the life
expectancy rashly (Angel, 2002). Social help, thusly, has for some time been known to ensure
against infection and increment life span. By lessening pressure and negative feelings, expanding
social help, and decidedly influencing well-being practices, religious inclusion should favourably
affect a large group of physical infections and the reaction of those illnesses to treatment. Since
there are less excellent investigations for physical well-being than for emotional wellness or for
well-being practices, "hypertension" itself proposes an association with stress or strain, and
hypertension has been connected to more prominent psycho-social stress. The explanation
behind a relationship among spiritualism and higher circulatory strain isn't completely clear.
Maybe, in certain populace subgroups, intra-psychic religious clash between psycho-sexual
drives and religious benchmarks makes oblivious pressure that hoists circulatory strain.
Unblemished insusceptible capacity is basic for well-being support and infection counteractive
action and is evaluated by pointers of cell resistance. Capacity to work physically, that is,
performing fundamental and instrumental exercises of everyday living, for example, toileting,
washing, shopping, and utilizing a phone, is an important factor for autonomous living (Angel,
2002). The people who are discouraged, unmotivated, or without expectation are more averse to
make endeavours to keep up their physical working or physical shape, especially in the event of
encountering a stroke or a fall that constrains them into a restoration programme to recapture or
make up for their misfortunes in weight and physical usefulness. They have confidence in an
otherworldly being who gives quality and self-control to the individuals who are striking enough
to uphold their strong belief regarding HIM.
5.2.3 Meditation and Health
Meditation is a mind-body holistic treatment that is acknowledged all over as a medicine
that not only helps keep emotions in order but also eases physical pain to a point that it does not
hurt anymore. Meditation plays a very important role in a person’s health and life as when it
becomes a commonly used practice it boosts the immune system considerably. system (Black &
Slavich, 2016). Further, effective medications remain highly acknowledged in addressed diverse
health conditions including hypertension (Blom et al, 2013); cardiovascular problems, nervous
system disorders and musculoskeletal infections (Astin, 2004); respiratory disorders, for
example, asthma, congestive obstructive aspiratory infirmity (Wang, et al., 2004);
dermatological issues such as psoriasis, sensitivities, immunological clutters and
treatment-related manifestations of cancers. Many recent findings have come to surface in light
of the cell function as related to the immune system. Meditation also has the power and
capability to change any bad situation into a normal uneventful situation and it can also make
symptoms of certain ailments be visible or discernible from a very early stage before things get
worse. There is a lot of heterogeneity when it comes to the state of mind in terms of the study
population, holistic design and study procedures with respect to meditation on the basis of health.
There are five mantras put down in literature concerning ways that stand out in terms of
meditative holistic procedures. These mantras are Mantra contemplation which primarily
encapsulates TM, unwinding reaction, and clinically institutionalised meditation; Mindfulness
reflection which predominantly involves Vipassana, Zen Buddhist contemplation, care-based
stress reduction, and care based intellectual treatment; Yoga emanating from Indian Yogic
custom created by Patanjali and consolidates different procedures like body stances, breath
control and meditation; Tai Chi which encapsulates a Chinese military craftsmanship last but not
least there is Qi Gong which coincidentally is also a Chinese form of mart that involves
breathing movements. Meditation is by far the best way of reducing high blood pressure or
hypertension which is closely followed by yoga. However, yoga is not as effective as meditation
when it comes to the reduction of blood pressure. A few factors that may influence the
effectiveness and efficiency of meditation on health include age sexual orientation and the
amount of time a person has spent in training for meditation. Contrary to the well-entrenched
scientific dogma of decades ago, an individual has far much more control over the involuntary
body processes. The mind is the supreme orchestrator of mental, emotional and physical wellness
of the body. During meditation, delta waves are woven into calming music in order to instigate a
profoundly remedial state, perfect for brain and body mending. The perfect perspective is an
ecstatic condition of dream that upgrades invulnerable capacity, diminishes torment and
accordingly enacts the body's regular mending capacities. The human mind possesses a
remarkable innate ability to heal grounded in the revolutionary parts of the brain and is a
fundamental source of wellness. Exposure to natural factors provides a window of healing that
can be extended through the continued intervention of the use of guided meditation.
Contemplation is an indispensable piece of all appendages of Patanjali's yoga framework is an
antiquated, culturally diverse, transformational experience and an essential device for profound
development. The brain is involved by inside adapted examples and outer encounters that
outcome in the vacillation among diversion and concentration, be that however, contemplation
makes a union that calms these developments of the psyche, giving an undisturbed quiet and an
expanded consciousness of mental procedures. This ceaseless and easy progression of
concentrated mindfulness (Sturges, 2002) offers the possibility to move internal and find an
inward nearness just as higher conditions of awareness. In spite of the fact that reflection adds to
by and large mental, physical and passionate prosperity by discharging pressure, offering
unwinding and genuine feelings of serenity, and expanding vitality and mending, its actual
objective is to go past the limited personality and into unadulterated awareness. It is in this
condition of all out stillness, quiet and mindfulness that the declaration of God inside and the
genuine nature is uncovered. The utilization of contemplation in the rehearsing of yoga gives the
chance to use the body as a pathway to moving internal by calming the psyche and encountering
smoothness, inward harmony, and wholeness. Rehearsing yoga isn't only the situating of the
body; it requires the whole inclusion of the mindfulness and insight of the psyche (Mehta, 2002)
bringing about the comprehension of the encapsulated person.
5.2.4 Dynamic holistic approaches
Acupuncture
Needle therapy primarily encapsulates embedding slender needles through an individual's
skin at explicit indicates on the body different profundities initially from China. Needle therapy
remains a pseudoscience in light of the fact that the speculations and practices are not founded on
logical learning. Further, there is a scope of needle therapy variations which vary contingent
upon the nation they are being performed in. Research recommends that it diminishes agony and
it is utilised for a wide scope of different protests (Highfield, et al., 2012 ). Needle therapy is
commonly just utilised as a blend with different types of treatment. Notably, needle therapy is
utilised on various types of agonies, for example, cerebral pains and circulatory strain issue,
osteoarthritis, neck pain, and some allergies. It also helps to treat insomnia. Neuroscientists
recognise the huge incitement created by the needle focuses where the fundamental nerves,
muscle tissues, and connective tissues invigorate the holistic aspect of the body to deliver natural
painkillers. The risks involved during acupuncture are low and include side effects such as
soreness, minor bruising where needles were inserted.
Generally, literature concerns with actual implications of homeopathy on the health
domains of individuals. In this regard, a systematic survey led by restorative researchers at the
Universities of Exeter and Plymouth discovered little proof of needle therapy's viability in
treating issues relating to pain. Fundamentally, the proof recommends that momentary treatment
with needle therapy does not create long haul benefits. Some exploration results recommend that
needle therapy can reduce a few types of agony, however most of research proposes that needle
therapy's obvious impacts are not brought about by the treatment itself. An orderly audit
presumed that the pain-relieving impact of needle therapy appeared to need clinical importance
and couldn't be unmistakably recognised from predisposition. One meta-investigation found that
needle therapy for perpetual low back torment was financially less costly as an aide to standard
consideration, while a different methodical survey found deficient proof for the cost-adequacy of
needle therapy in the treatment of interminable low back agony (Erwin and Lee, 2011).
Acupuncture is commonly sheltered when done by suitably prepared experts utilizing clean
needle procedure and single-use needles (Wang and Cooper, 2013). When appropriately
conveyed, it has a low rate of for the most part minor antagonistic impacts. Mishaps and
contamination do happen, however, and are related with disregard with respect to the
professional, especially in the utilization of sterile methods. [Ernst E, Lee MS Choi (2011)] A
survey led in 2013 expressed that reports of contamination transmission expanded altogether in
the former decade. [Acupuncture for torment (2008)] The most oftentimes revealed antagonistic
occasions were pneumothorax and contaminations. Since genuine unfavourable occasions keep
on being accounted for, it is prescribed that acupuncturists be prepared adequately to decrease
the hazard. Logical examination has not discovered any histological or physiological proof for
customary Chinese ideas, for example, qi, meridians, and needle therapy focuses (Colbert, 2008),
and numerous specialists never again bolster the presence of life power vitality (qi) or meridians,
which was a noteworthy piece of early conviction frameworks. Needle therapy is accepted to
have begun around 100 BC in China, around the time The Yellow Emperor's Classic of Internal
Medicine (Huangdi Beijing) was distributed, however a few specialists recommend it could have
been polished before. After some time, clashing cases and conviction frameworks developed
about the impact of lunar, divine and natural cycles, yin and yang energies, and a body's "beat"
on the viability of treatment (Pease, et al., 2009 ). Needle therapy varied in fame in China
because of changes in the nation's political authority and the special utilization of logic or
Western medication. Needle therapy spread first to Korea in the sixth century AD, at that point to
Japan through medicinal ministers, and afterward to Europe, starting with France. In the
twentieth century, as it spread to the United States and Western nations, otherworldly
components of needle therapy that contention with Western convictions was in some cases
deserted for just tapping needles into needle therapy focal points.
Homeopathy
From a broader perceptive, Homeopathy depends on the conviction that the body can fix
itself. minor measures of substances are utilised that are accepted to invigorate the body to
recuperate itself for example kicking off the mending procedure. A fundamental conviction
behind homeopathy relies on the application of tiny plants or animals functioning as part of the
intervention. In essence, the active implementation of homeopathy invokes something that
expedites side effects in a solid individual can in a little portion treat disease with comparative
indications. This is intended to trigger the body's common barriers. Homeopathic specialists
debilitate the fixings by including water or liquor. They at that point shake the blend as a
component of a procedure called potentization. They trust this procedure exchanges the
recuperating quintessence. Homeopaths are accepted to bring down the portion, the more
dominant the medication. here and there a portion of these cures never again contain any of the
atoms from the first substance. They arrive in an assortment of structures like sugar pellets, fluid
drops, creams, gels, and tablets. Homeopathic arrangements are not successful for treating any
condition; extraordinary measure of studies have observed homeopathy to be not any more viable
than a fake treatment showing that any constructive outcomes that may pursue the treatment are
not because of the treatment but rather because of the of typical recuperation from ailment.
Homeopathy is certainly not a conceivable arrangement of treatment, as its doctrines about how
medicates, disease, the human body, fluids and arrangements work are repudiated by a wide
scope of revelations crosswise over science, brain science, material science, and science made in
the two centuries since its development. [Shang, Aiming, Karin (2005)] Although some clinical
preliminaries produce positive outcomes, [Cotreat, M Haugh (2000)] various methodical audits
have demonstrated this is a direct result of possibility, imperfect research strategies, and detailing
inclination. The homeopathic practice has been scrutinised as dishonest in light of the fact that it
disheartens the utilization of compelling medications, [Shaw, DM (2010)] with the World Health
Organization cautioning against utilizing homeopathy to endeavour to treat extreme illnesses, for
example, HIV and intestinal sickness. The proceeded with routine with regards to homeopathy,
in spite of an absence of proof of adequacy, has prompted it being described inside the logical
and restorative networks as deception and a hoax.
There have been four expansive scale appraisals of homeopathy by national or universal
bodies: the Australian National Health and Medical Research Council; the United Kingdom's
House of Commons Science and Technology Committee; the European Academies' Science
Advisory Council; and the Swiss Federal Health Office. Each presumed that homeopathy is
ineffectual, and suggested against the work on getting any further subsidizing. [Musgrave I
(2014)] The National Health Service in England has reported a strategy of not financing
homeopathic prescription since it is "an abuse of assets". They approached the UK Department
of Health to add homeopathic solutions for the boycott of illegal medicine things, and the NHS
stopped financing homeopathic cures in November 2017.The idea of "like fixes like" may have
been proposed by Hippocrates around 400 BC, when he recommended a little portion of
mandrake root to treat craziness, realizing it produces madness in a lot bigger dosages.
Correspondingly, in the sixteenth century, Paracelsus composed (like the subjunctive structure
later utilised by Hahnemann), regularly deciphered as "what makes a man sick likewise fixes
him". In the late eighteenth and nineteenth centuries, standard prescription utilised techniques
like phlebotomy and cleansing, and controlled complex blends, for example, Venice treacle,
which was produced using 64 substances including opium, myrrh, and snake's tissue. These
medications regularly declined manifestations and once in a while demonstrated deadly.
Hahnemann rejected these practices – which had been praised for quite a long time as
nonsensical and not prudent rather, he supported the utilization of single medications at lower
dosages and advanced an unimportant, formal perspective on how living beings' capacity,
trusting that infections have profound, just as a physical reason
5.3 Research Question Three
The research problem queried the factors warranting the adoption of philosophical
thinking in healing emotions and mental health problems.
5.3.1 Human emotional and mental complexity
In an attempt to address the human emotional and mental complexity studies have taken
place in order to understand the complex nature of human emotion as well as mental well being
of human beings. Evidence backing that in a very clear manner that biological, social and
psychological factors which are required to establish regeneration of proper well-being through
natural approaches. From a biological point of view, the processes of bodybuilding and repair
almost always serve as the replacement of worn out tissues for physiological healing. Healing of
emotional wounds is the subjection of sociopsychological ways which influence the nature and
evolution of the health problems of the patients within medical kind of set up. The analysis
highlights the universal concept of the mind and its connection to the consciousness of an
individual. A mind is a powerful tool and it extends across the entire being into a consciousness
which always remains open to the diverse resource. Studies suggest the capacity of the human
mind to exist as a field of energy organizing the body and itself to function as pure consciousness
(Hedge, 2015) of how the complexity of emotions experienced by humans philosophical
thinking holds the capacity of the mind to harness the power of the body to ensure the
physiological and emotional healing process.
Some of the findings have been used to identify effects associated with mind-body
interactions at the level where consciousness significantly helps the healing process in the body.
The local manifestation of the consciousness within the local perspective identifies with
physiological characteristics and the natural laws of physics whereas the non-local
characterization of consciousness remains difficult to describe or quantify (Dossey, 1995).
Positive thinking beginning from the consciousness plays a major role in the healing process
(Puchalski, 2001). Basically invoking the capacity to think allows for the generation of hope and
acceptance which attributes to the pure peace and integration towards addressing the current
health problem. In this regards, the contextual analysis highlights a case study. Victor Frankl, a
therapist who composed his encounters in a Nazi death camp, expressed: "Man isn't wrecked by
suffering or pain; he is destroyed by enduring without a significance" (Frankl, 1984). Some of
the constraints medical practitioners come face to face within the medical practice is how to help
individuals realise their importance and take hold during suffering. Medical ethicists advocate
the institutionalization of religion and spiritual capacity as the premise of importance and reason
for some individuals. Generally, patients undergo both emotional and mental turmoil which
forms a basis for existential inquiries due to perception of the lack of power. Individuals need to
be aided especially when circumstances are deplorable so as to bring about the significance of
life and keep living as opposed to just existing because even in anguish individuals need to
believe that all will be well and that the anguish will at one point come to an end.
5.3.2 Heterogeneity across health issues
The findings clearly show the cultural diversity across mental problems within society
which brings about the need for a good solution towards this problem. Solutions that do not favor
or seem to uplift a particular culture. The answers to problems should be tailored to fit all the
diverse cultures regardless of ethnicity and color. The adoption of holistic healing approaches
may seek to incorporate naturalism in order to understand the unique problems of these patients
thus going at it and tackling the issue with mind-body techniques as opposed to regular
medication and chemical based kinds of treatments. Peoples traditions and beliefs may hinder or
influences the perception understanding of illness and as a result significantly shapes the
bahaviour and response towards treatment (Gopalkrishnan, 2014) and as a result, health
practitioners should have within their skill set ways to avoid cultural bias. They highlight the
influence of the traditions on the coping patterns and capacity of individuals to their mental and
emotional problems thereby forms a basis for the appraisal of emotional welfare. Cultural
differences which may take place within different patients identify with coping characteristics,
treatment-seeking styles, cultural background, racism, bias and stereotyping, gender, family
dynamics, stigma, and discrimination. Basically, these factors give rise to the need to employ
reasoning within healing approaches in a bid to uniquely address the health issues within
contemporary society. Different healing methods should be tried and tested so as to address
emotional and mental problems evolving from diverse cultural settings (Gopalkrishnan and
Babacan, 2015; Gopalkrishnan, 2014). Culture and traditions may sometimes get in the way of
medical breakthrough and in this case healing. Medical practitioners should device ways to work
with the favorable traditions that will not hinder healing but they should also be able to adapt and
work around cultural traditions that would pose a significant threat to the healing process in the
patients involved.
5.4 Implications for Professional Practice
Although the conventional healing practices within the contemporary medical settings
remain prominent in healing typical health issues, the adoption of holistic approaches to healing
remains integral to addressing of health issues emanating from the mental and emotional
domains. Drawing from the sciences of the mind, and moral psychology based on a holistic
approach, the practice of philosophical reasoning explores the naturalism the philosophy of the
mind in the quest to illuminate the philosophical queries regarding human emotions. Further,
Considering the complexity of emotions experienced by humans motivated by multiple diverse
factors, healing the emotional wounds warrants the application of dynamic approaches and
medical therapies to appraise human actualization and general welfare. Philosophical thinking
holds the capacity of the mind to harness the power of the spirit and body to facilitate the
physiological and emotional healing process. In essence, applying the philosophy of the mind in
healing the emotional calls for the implementation of diverse philosophies which have over time
been tailored to address specific healing issues in human beings. While professional medical
practice identifies evidence-based treatment models based on rudimentary healing of tissues and
cells, the modern medical practice requires the adoption of the holistic approach to healing as the
typical approach remains ineffective when dealing with emotional and mental health issues.
Further, the practice should adopt the application of these approaches alongside the provision of
scientific medical treatment in the bid to effectively address these issues.
Professional practice pertaining to the treatments remains integrally connected with the
holistic approach in terms of emotional and mental domains of the patient even within medical
settings. Generally, while the mind appraises healing, the contemporary medical practice should
treat patients accordingly in a bid to invoke the inner ability to support the healing process done
through normal treatment. In this manner, patients suffering from mental issues including
post-traumatic stress receive both interventions with, however, the holistic approach being feeble.
In essence, the holistic healing process lightly manifests within medical settings through the
patient mind and spiritual capacity. To establish proximal health benefits, doctors, nurses, and
other health practitioners should endorse the patient's self-esteem and capacity to supplement the
healing effect of drugs thereby appraising the healing of this emotional and mental distress.
5.5 Recommendations for Future Research
From a broader perspective, current biomedical science objectively follows to establish
healing processes occurring at the cellular level while exploiting the proponents of medical
science based on core scientific backgrounds advocated for the evidence-based rigid models
adopted in the quest to explain the world and accompanying stochastic occurrences. However,
the concept of holistic healing grounded on philosophical reasoning forms a foundational basis
for the addressing of a myriad of health issues emanating from the emotional and mental
domains of individuals. While a number of holistic approaches and techniques remain attributed
to positive health outcomes, future research should be conducted to establish the cohesion of a
holistic healing process with the conventional biomedical science. In this regard, future research
should explicitly exploit holistic approaches to establish a framework through which current
medical practice can follow to apply these approaches alongside normal treatment.
Holistic approaches to healing remain attested to addressing emotional and mental issues
with however limited research exploiting the influence of these approaches on the healing of
physical health problems. Mental and Emotional issues such as PTSD and depression can be
easily addressed through holistic inclusivity within the healing approaches. In this regard, future
research should be conducted to establish the applicability and effectiveness of the holistic
healing process in healing physical wounds, bones or physical ailments. In this manner, holistic
healing can be applied extensively for diverse health issues.
5.6 Conclusion
Broadly, the concept of mind, body, and spirit as an integral part of human existence has
been accepted and adopted for thousands of years among diverse indigenous cultures and has
further been appraised by both native and experiential dialogues. While the healing process in
humans encapsulates both the appraisal of innate emotions related to the overall well-being and
the biological healing which occurs at the molecular and cellular level as part of physiological
healing, holistic approach to healing remains effective in addressing health problems emanating
from the emotional and mental health domains. In essence, the holistic approach concerns with
the inner self, integration of natural resources, cohesion of inner energies and the appraisal of the
mind such that it improves the natural healing process in turn. Pioneers and practitioners in the
holistic medicine field have over time developed diverse holistic approaches where some have
proved successful in addressing health and wellness issues. From a broader perspective, a myriad
of holistic approaches can be adopted in healing diverse mental and emotional health problems
which necessitates the adoption of philosophical reasoning in the ultimate aim to incite mind to
capacitate an individual for recuperation.

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Healing Emotions Through Philosophical Thinking 1

Healing Emotions Through Philosophical Thinking

contemporary medical practice for proximal health benefits.

Keywords: wellbeing, philosophical thinking, emotions, holistic approach.

Figure 1: Creswell Data Analysis Spiral (Creswell, 1998) ·························································· 87

Figure 2; Perpetuity, philosophical thinking, general absoluteness, possibilities ······················· 94

across diverse members of society ···························································································· 109

2.9.1 Organic based therapies ······························································································· 63

4.5 Chapter Summary ············································································································ 127

Chapter One: Introduction

incarnation of diverse feeling and emotions remains multi-faceted, the accompanying

fundamental foundation of human beings (McCabe, 2008). From a broader perspective,

psychology (Dickens, 2015). In accordance with contemporary interventions aimed at appraising

Emotion practitioners, psychologists, philosophy as well as Buddhist approaches embrace

critical approach in addressing the emotional and psychological issues.

biological or therapeutical approaches. At the biological level, the primary processes of

actualization and general welfare. Considering the complexity of emotions experienced by

the Aboriginal perspective, an integrative framework established through incorporating both

1.2 Background Information

system for improved states of emotions and psychology.

The increasingly growing number of individuals from indigenous populaces in numerous

returning to common convictions and strategies as wellsprings of accomplishing and appraising

holistic approach towards healing to improve human well being.

1.3 Statement of the Problem

psychological and behavioural domains remain insufficiently addressed following their

complexity. The system-wide implementation of scientific medicine followed the addressing of

practice of healing emotions and feelings of loneliness, depression or anxiety.

1.4 Theoretical Framework

understanding the meaning of life, consciousness, coherence, and purpose of existence

1.4.1 Life mission theory

decisions in the entire life of individuals.

purpose thereby attributing to the execution of a counter-decision. In essence, when the

Repression and the loss of responsibility remains an integral element in the

and repression of individuals which attributes to further complications. From a broader

self-worth, realization and reduced self-confidence.

1.4.2 Holistic process theory

relinquish negative choices.

1.5 Purpose of the Study

philosophical thinking. In essence, the adoption of a holistic approach to healing humans

Throughout the exploration, philosophy is adopted as an integral discipline to invoke the

inner maturity, and maturity presupposes self-reflection, self-restoration, and self-development,

appraising welfare of healthy individuals who wish to maintain healthiness.

1.6 Research Questions

The guiding research questions include:

mental health problems?

1.7 The Significance of the Study

philosophical thinking alongside the holistic approach to treatment.

further exploration within the field.

Through explicit discussion of philosophical thinking in healing emotions, the study

of how practices of healing emotions should be exercised alongside philosophical thinking. In

downs or feelings of anger, rage or unrest.

1.8 Definition of Terms

explaining the current health state of an individual.

Psychotherapy - The American Psychiatric Association (2009) defines psychotherapy as

healing rather than conventional medical practice.

information and reaction to challenges in life (Eigen, 2014).

Traditional healing – From a broader perspective, traditional healing encapsulates the

circumstances or relationship exposed to individuals (Fontaine, et al., 2013)

Philosophical Thinking – As part of philosophy, philosophical thinking encompasses a

improved consistency in knowledge.

Holistic approach – According to the Merriam Webster (2019), holistic approaches or

professional practice within contemporary healing practices.

Chapter Two: Literature Review