Trauma therapist Teresa B. Pasquale offers healing exercises, true-life examples, and life-giving discussion for anyone suffering from the very real pain of church hurt. Pasquale, a trauma survivor herself, understands the immeasurable value of our wounds once we've acknowledged them and recovered in community. That's why the wounds are "sacred," and the hope this book offers is a powerful message to anyone suffering from this widespread problem. This book explores the nature of emotional wounds, trauma, and spiritual hurt that come from negative religious experience. Some of the features are: Stories from a wide range of persons hurt by negative religious experience Healing and contemplative practices to help readers explore their own spiritual story and practical ways to move towards personal healing A journey through the experience of trauma in religious settings and how it is both relatable to other forms of trauma and distinctive -- outlining both facets An exploration of the author's own personal and professional understanding of hurt, trauma, PTSD, and the power of resiliency and healing

The relatively frequent occurrence of rapid onset and very brief, but often florid, psychotic states, with periodic recurrence, alongside relatively low rates of PTSD and chronic psychosis, were unexpected findings from the 2004 East Timor Mental Health Study, conducted in the context of the country’s recently won independence and in the wake of the atrocities endured in the protracted fight for sovereignty. Further unanticipated was the frequent association of recurrence with the time of the new moon (fulan lotuk) and other times or places of sacred (lulik) or associated cultural significance. The perceived violation of culturally sacrosanct lulik obligations often also appeared to foreshadow the initial onset of such patterns of distress. Significant episodes of trauma and loss appeared a hidden feature of affected individuals histories, which we argue have become symbolically entwined with local cultural understandings of ritual obligation, sacredness, and taboo. This volume develops a dynamic but contextualized multi-level formulation of psychosis and psychotic-symptoms, able to incorporate a range of factors from the biological, through the sociocultural, to the political. The work is truly interdisciplinary drawing on both the quantitative and qualitative findings of our own study but further supported through local ethnography and broader anthropological enquiry into the outcomes of psychosis in non-Western settings; psychoanalysis and psychoanalytic anthropology; evidence and theory exploring links between trauma, dissociation and psychosis; and novel culturally-adaptable psychosocial focused interventions for psychosis. We situate both evidence and theorising in wider epistemological and political context, including in relation to the movement for Global Mental Health. Culturally patterned presentations of brief remitting-relapsing psychosis are ultimately conceived as the trade-off between competing fragmentary and synthetic forces: the former in part secondary to the lasting and deleterious effects of overwhelming loss, trauma and adversity; the latter emboldened by cultural meaning and social response in the context of broad ecological pressures demanding survival and resilience.

One of Graham Greene’s characters famously said, “I suffer, therefore I am,” suggesting that pain is an inescapable, and perhaps incurable, part of the human condition. But must this be so? Ellen Macfarland argues otherwise in The Sacred Beyond Trauma. Through the use of mythology, stories from film and fiction, real-life examples, and her personal history, Macfarland shows that healing trauma is indeed possible, using rich resources near at hand, in nature. The book explores major symbols of healing nature that can provide an impetus for personal transformation. One of the case studies profiles Monty Roberts, a well-known horse trainer who overcame significant childhood abuse by working with horses and eventually fostering some forty children alongside his own biological family. The key, says Macfarland, is using these and other natural symbols such as yin yang to balance the tension between trauma and numinosity (sacredness, transcendence), resulting in the creation of a new way of being in the world. Understanding this and the book’s other nature-based symbols can turn the distressed mind into a fertile field of spiritual awareness, empowerment, and lifelong growth.

Argues that practices of the sacred have shaped the frames of modern secular politics.

The intention of Trauma Sensitive Theology is to help theologians, professors, clergy, spiritual care givers, and therapists speak well of God and faith without further wounding survivors of trauma. It explores the nature of traumatic exposure, response, processing, and recovery and its impact on constructive theology and pastoral leadership and care. Through the lenses of contemporary traumatology, somatics, and the Internal Family Systems model of psychotherapy, the text offers a framework for seeing trauma and its impact in the lives of individuals, communities, society, and within our own sacred texts. It argues that care of traumatic wounding must include all dimensions of the human person, including our spiritual practices, religious rituals and community participation, and theological thinking. As such, clergy and spiritual care professionals have an important role to play in the recovery of traumatic wounding and fostering of resiliency. This book explores how trauma-informed congregational leaders can facilitate resiliency and offers one way of thinking theologically in response to traumatizing abuses of relational power and our resources for restoration.

Moral injury is a profound violation of a human being's core moral identity through experiences of violence or trauma. This is the first book in which scholars from different faith and academic backgrounds consider the concept of moral injury not merely from a pastoral or philosophical point of view but through critical engagement with the sacred texts of Judaism, Christianity, Islam, Buddhism and American Civil Religion. This collection of essays explores the ambiguities of personal culpability among both perpetrators and victims of violence and the suffering involved in accepting personal agency in trauma. Contributors provide fresh and compelling readings of texts from different faith traditions and use their findings to reflect on real-life strategies for recovery from violations of core moral beliefs and their consequences such as shame, depression and addiction. With interpretations of the sacred texts, contributors reflect on the concerns of the morally-injured today and offer particular aspects of healing from their communities as support, making this a groundbreaking contribution to the study of moral injury and trauma.

"My Grace is sufficient for you, for my power is perfected in weakness" 2Corinthians 12:9 I was born on an indian reserve called Akwesasne in upstate ny. My reserve is unique in that it straddles the american, ontario and quebec borders. I was raised in an abusive alcoholic home. I ran away the day i turned 16 to escape the abuse and a friend of mine and myself hitchhiked to texas. After i came back from there i was on my own. I got into trouble alot and my alcohol and drug addiction was already a problem. Because of the border situation on the reserve there was always smuggling goin on. I ended up supporting myself nicely and got dragged into the fast easy money of that life.Living that lifestyle was as addicting as the drugs..The rush of getting away with it and the money was intoxicating. It never really filled the emptiness i always felt. The feeling of not being loved or being damaged never went away no matter how much drugs i did..As the years went on and i went through relationship after relationship my addiction turned to crack and there was no stopping me . I lost my children and my soul to that drug and lifestyle.. This i my story of how i finally found the strength in my weakest moment and began on this new journey .Ive survived my whole life and its only now that i have begun to live. I am learning from my past, doing the best i can today and i have hope today. I love myself and am truely grateful to be alive today.

This book is a printed edition of the Special Issue "Decolonizing Trauma Studies: Trauma and Postcolonialism" that was published in Humanities

Sensing Sacred is an edited volume that explores the critical intersection of “religion” and “body” through the religious lens of practical theology, with an emphasis on sensation as the embodied means in which human beings know themselves, others, and the divine in the world. The manuscript argues that all human interaction and practice, including religious praxis, engages “body” through at least one of the human senses (touch, smell, hearing, taste, sight, kinestics/proprioception). Unfortunately, body—and, more specifically and ironically, sensation—is eclipsed in contemporary academic scholarship that is inherently bent toward the realm of theory and ideas. This is unfortunate because it neglects bodies, physical or communal, as the repository and generator of culturally conditioned ideas and theory. It is ironic because all knowledge transmission minimally requires several senses including sight, touch, and hearing. Sensing Sacred is organized into two parts. The first section devotes a chapter to each human sense as an avenue of accessing religious experience; while the second section explores religious practices as they specifically focus on one or more senses. The overarching aim of the volume is to explicitly highlight each sense and utilize the theoretical lenses of practical theology to bring to vivid life the connections between essential sensation and religious thinking and practice.

The author argues that mimesis not only denotes the representation of reality, but is also a crucial concept for understanding the production of social meaning within specific historical concepts.