Abstract
SUMMARYThe four main Indian religions – Hinduism, Buddhism, Jainism and Sikhism – have several shared concepts about self and suffering, which are salient to the world-view of the followers of these faiths. Understanding the concepts of mind, self and suffering in these faiths can help clinicians build better rapport and gain deeper understanding of the inner world of patients of these faiths. This article highlights the broad cultural and religious beliefs of these groups, with the hope that increased knowledge among clinicians might lead to better therapeutic engagement.
Highlights
After reading this article you will be able to: demonstrate knowledge about the basic belief system of four main Indian religions – Hinduism, Buddhism, Jainism and Sikhism understand the concepts of mind, self and suffering in these religions and how these may be reflected in phenomenology and patient assessment sensitively and appropriately explore spirituality in the therapeutic relationship with patients of these faiths
This article gives a brief overview of four Indian religions – Hinduism, Buddhism, Jainism and Sikhism – and summarises their shared beliefs and individual tenets, focusing primarily on the concepts of self and suffering
Several beliefs and practices are shared across the 1.35 billion adherents of Hinduism and some are shared with other Indian religions, including Buddhism, Jainism and Sikhism (Doniger 2014)
Summary
The four main Indian religions – Hinduism, Buddhism, Jainism and Sikhism – have several shared concepts about self and suffering, which are salient to the world-view of the followers of these faiths. Such a shared sense does not mean agreeing with a patient or colluding in what may be a delusional or dangerous belief, but finding a common ground on how a patient makes sense of their distress and suffering. Illness and suffering are deeply intertwined with religious beliefs, and clinicians will do a disservice to patients if they ignore this important aspect of their world-view and deal with their distress purely as a medico-technological problem
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