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North American people associated with ghost sickness include the Navajo and some Muscogee and Plains cultures. In the Muscogee (Creek) culture, it is believed that everyone is a part of an energy called Ibofanga. This energy supposedly results from the flow between mind, body, and spirit. Illness can result from this flow being disrupted.
Ghana has a long history of ghost folklore and beliefs. In the Akan culture, a 'ghost' is a malevolent spirit from Asamando, which haunt and eat humans, although they are not always aggressive, but are rarely benevolent. They are believed to be unable to eat pepper, so someone avoiding consuming pepper is supposedly a sign of being a ghost. [35 ...
The human's mind would adapt to the passions of anger, violence, irrationality and greed, the intruding demon is composed of. The demon is believed to alter the person, giving him supernatural attributes, like strength of many men, ability to appear in more than one place, or assume the form of an animal, such as a tiger or a pig, or to kill ...
After death, a person's ghost would normally travel to the sky world or the underworld, but some could stay on earth. In many Polynesian legends, ghosts were often involved in the affairs of the living. Ghosts might also cause sickness or even invade the body of ordinary people, to be driven out through strong medicines. [1]
Treatments among indigenous people are natural. Some natural treatments to susto consist of using plants as medicine; sweating out the toxins; and massaging to encourage blood flow. Prayer is a big part of the treatment of susto. In addition to prayer, healing rituals are also used, some of which include sweeping and giving gifts.
[2] [3] It is also known as the "laughing sickness" due to the pathologic bursts of laughter which are a symptom of the infection. It is now widely accepted that kuru was transmitted among the Fore people via funerary cannibalism. Deceased family members were traditionally cooked and eaten, which was thought to help free the spirit of the dead. [4]
But there’s a human cost to maintaining a status quo in which perpetual relapse is considered a natural part of a heroin addict’s journey to recovery. Relapse for a heroin addict is no mere setback. It can be deadly. A sober addict leaves a treatment program with the physical cravings still strong but his tolerance gone.
[26] [27] Even if a pious jinni befalls a human, there is need for an exorcism as relationships between humans and jinn are socially frowned upon. [6] Devils (pl.: شَيَاطِين shayāṭīn) assault their victims by whisperings (وَسْوَسَة waswasa), which is spiritually, rather than possessing them physically. [28]