Healing is part of Redemption, but Redemption is more than Healing.
Many modern people turn to healing as a secular substitute for redemption. In doing this, they reduce healing to one of several equally unsatisfactory options. You can fix the ego= this is CBT, RET, and similar. Or you can free and expand the self= this is Jungian, Rogerian, Humanistic= Individuation, Self Realisation, Self Actualisation. Though self is deeper than ego, it still falls short of heart, and strangles the soul.
The Old Testament prophet Hosia answers what healing is vis a vis redemption. Hosia understands it Daemonically.
This is one of the clearer statements of ‘The Wound Inflicted By the Daemonic God.’
Hosea, 5, 9–6, 6=
“I pronounce certain doom for the house of Israel.
..I mean to pour my anger out on them like a flood.
Ephraim is an oppressor, he tramples on justice,
So set is he on his pursuit of nothingness.
Very well, I myself will be the moth of Ephraim,
The canker of the House of Judah.
Ephraim has seen how sick he is
And Judah the extent of his wound,
..I mean to be like a lion to Ephraim,
like a young lion to the House of Judah;
I, yes, I, will tear to pieces, then go my way,
I will carry off my prey, and no one can snatch it from me.
Yes, I am going to return to my dwelling place until they confess their guilt and seek my face; they will search for me in their misery.
‘Come, let us return to Yahweh. He has torn us to pieces, that he may heal us;
he has struck us down, but he will bind us up;
after two days he will revive us,
on the third day he will raise us up,
that we may live in his presence.
Let us press on to know Yahweh;
that he will come is as certain as the dawn;
he will come to us as showers come,
like spring rains watering the earth.’
What am I to do with you, Ephraim?
What I am to do with you, Judah?
This love of yours is like a morning cloud,
like the dew that quickly disappears.
This is why I have torn them to pieces by the prophets,
why I slaughtered them with the words from my mouth,
since what I want is love, not priestly offerings;
knowledge of God, not priestly sacrifices.”
Our sickness is Daemonic in two senses= in worshipping false gods, we fall ill and enter the sickness unto death. But we reckon this state of little consequence= we think it can be cured, it can be fixed. God does us a big favour= he uses the affliction of woundedness to heal sickness, he uses the death of strickenness, of being torn to shreds, to heal deadening.
The wound God inflicts in sickness is to cure us of the false gods we seek. If we realise our sickness is the flood of God’s wrath sweeping over us, then we can make the turn-around in sickness= we use our woundedness, our death, to let go of the false gods we worship, and return to God.
By this, a wound heals sickness, a death heals deadness.
We are healed to return not only to God, but to take up again God’s summons to the fight for justice in the world. The foretaste of Christ is obvious= we are under God’s displeasure for 3 days, even as Christ was in the tomb for 3 days. Our resurrection is not to heaven, but to the Daemonic journey and battle for the earth.
This is what God blesses, like rain falling on parched ground.
The Thunder Being of the Lakota also, as with the Daemonic God, ‘comes fearfully, but brings the healing rain.’