Body Spirit Research Articles

Psychological Factors Predicting Functional Ability and Participation After Hip Fracture.

Positive psychological factors have been related to better outcomes among adults with various health conditions. To predict functional ability and participation in older adults who had experienced a hip fracture on the basis of data at admission to acute (inpatient) rehabilitation. We measured physical factors, as well as positive and negative psychological factors, at three time points. Prospective and cross-sectional cohort study. Data collection occurred during admission, at discharge, and 6 mo after rehabilitation. Inpatient geriatric rehabilitation center and follow-up at home. Seventy-one older adults (M age = 78.58 yr, SD = 6.09) who had sustained a hip fracture because of a fall and who attended acute rehabilitation; 55 completed follow-up assessments 6 mo after discharge from rehabilitation. Participants completed the Adult Hope Scale, Life Orientation Test, Positive Affect Questionnaire, Geriatric Depression Scale (at admission only), hand-grip strength measures, Numeric Pain Rating Scale, and FIM® Motor domain (mFIM) before and after acute rehabilitation and after 6 mo. The Activity Card Sort (ACS) was administered only at follow-up. Outcome measures were the mFIM and ACS. At 6-mo follow-up, functional ability was correlated more with optimism than with age, gender, or hand-grip strength measured at admission. Participation was predicted by age, the hope-agency component, and pain in walking at admission; however, the hope-agency component was only marginally significant. At discharge, functional ability was strongly predicted by age, hand-grip strength, and mFIM scores at admission. Optimism and hope played a role in explaining rehabilitation outcomes at 6-mo follow-up. Occupational therapy evaluation should address positive psychological factors, and intervention should aim to strengthen these factors as powerful aids in older adults' recovery from hip fractures. What This Article Adds: This study reflects the philosophy of occupational therapy, which places great emphasis on the connection between clients' mind-body-spirit and their participation in daily life occupations.

The pilgrimage to the living mountains: representationalism, animism, and the Maya

ABSTRACT In this contribution, I provide an ethnography of the Maya New Year’s pilgrimage and sacrifice ritual, in which a delicate relatedness between people and animate mountains is established, enacted, and expressed. Far from the body–spirit, object–subject, and nature–culture dualities, these mountains appear to be bodily-souled and immanent-transcendent beings that participate, together with people, in the ongoing process of shaping a single shared world. The pilgrimage, therefore, is a route along which a larger than human community is being formed and along which the world – in all its contingency, fragility, and precariousness – is continuously brought into existence. This existentially animist cosmology situates humans and nonhumans within the-world-in-formation, rather than the-world-in-representation of some pre-existent cultural and political contents. Finally, I discuss some of the recent attempts to challenge representationalist approaches in Maya studies, arguing that they have escaped the tenets of representationalism just to fall into the trap of western alternative spirituality.

A Remotely Delivered, Peer-Led Physical Activity Intervention for Younger Breast Cancer Survivors (Pink Body Spirit): Protocol for a Feasibility Study and Mixed Methods Process Evaluation.

BackgroundYounger breast cancer survivors consistently report a greater impact of their cancer experience on quality of life compared with older survivors, including higher rates of body image disturbances, sexual dysfunction, and fatigue. One potential strategy to improve quality of life is through physical activity, but this has been understudied in younger breast cancer survivors, who often decrease their activity during and after cancer treatment.ObjectiveThe aim of this study is to explore the feasibility and acceptability of a technology-based, remotely delivered, peer-led physical activity intervention for younger breast cancer survivors. We will also assess the preliminary impact of the intervention on changes in physical activity and multiple aspects of quality of life.MethodsThis study is a community-academic partnership between University of California, San Diego and Haus of Volta, a nonprofit organization that promotes positive self-image in younger breast cancer survivors. This ongoing pilot study aims to recruit 30 younger breast cancer survivors across the United States (<55 years old, >6 months post primary cancer treatment, self-report <60 min of moderate-to-vigorous-intensity physical activity [MVPA]) into a 3-month peer-delivered, fully remote exercise program. Participants will complete 6 biweekly video chat sessions with a trained peer mentor, a fellow younger breast cancer survivor. Participants will receive a Fitbit Charge 3; weekly feedback on Fitbit data from their peer mentor; and access to a private, in-app Fitbit Community to provide and receive support from other participants and all peer mentors. At baseline, 3 months, and 6 months, participants will complete quality of life questionnaires, and MVPA will be measured using the ActiGraph accelerometer. Feasibility and acceptability will be explored through a mixed methods approach (ie, quantitative questionnaires and qualitative interviews). Intervention delivery and adaptations by peer mentors will be tracked through peer mentor self-evaluations and reflections, review of video-recorded mentoring sessions, and monthly templated reflections by the research team.ResultsRecruitment began in September 2019. As of February 2020, the physical activity intervention is ongoing. Final measures are expected to occur in summer 2020.ConclusionsThis study explores the potential for physical activity to improve sexual function, body image, and fatigue, key quality of life issues in younger breast cancer survivors. Using peer mentors extends our reach into the young survivor community. The detailed process evaluation of intervention delivery and adaptations by mentors could inform a future hybrid-effectiveness implementation trial. Finally, remote delivery with commercially available technology could promote broader dissemination.Trial RegistrationClinicalTrials.gov NCT04064892; https://clinicaltrials.gov/ct2/show/NCT04064892International Registered Report Identifier (IRRID)DERR1-10.2196/18420

VULNERABILITY AS A SPACE FOR CREATIVE TRANSFORMATION

Pamela conceived of vulnerability as a capability to enhance our lives in a continual creative process of transformation. She argued for recreating our perception of vulnerability as positive in our lives and in our relationships. I come to this exploration of transformation both as an academic and as Pamela’s sister, exploring my own lived experience of vulnerability and love as a result of her passing, and seeking to understand how her concept of creative transformation can relate to my personal experiences as well as others’ stories of transformation. Pamela describes that an openness to vulnerability creates a space or a threshold for transformation. This space can be dark and disorienting yet as we move through it we have the freedom to make choices that enhance our personal lives as well as the social and political contexts within which we live and work. In my work that encourages a holistic mind–body–spirit view of health and healing I can see how Pamela’s conception of vulnerability as a capability opens us to a creative response for healing. My exploration of vulnerability and creative transformation reveals that Pamela’s work on vulnerability can be applied to creative transformation broadly and is especially relevant in a world currently torn apart by violence and fear. An openness to vulnerability may help the world to evolve toward love and hope.

Psychosocial Effects of a Holistic Ayurvedic Approach to Well-being in Health and Wellness Courses.

BackgroundAs individuals are increasingly attending health and wellness courses outside of the conventional medical system, there is a need to obtain objective data on the effects of those programs on well-being.MethodsIn total, 154 men and women (mean age 54.7 years; range 25–83) participated in 3 different holistic wellness programs based on Ayurvedic Medicine principles (Seduction of Spirit, Journey into Healing, and Perfect Health) or a vacation control group. Psychosocial outcomes included spirituality (Delaney Spirituality Scale), mindful awareness (Mindful Attention Awareness Scale), psychological flexibility (Acceptance and Action Questionnaire), mood (Center for Epidemiology Studies-Depression), and anxiety (Patient-Reported Outcomes Measurement System Anxiety Scale).ResultsParticipants in the Seduction of Spirit (P < .004), Journey into Healing (P < .05), and Perfect Health (P < .004) courses showed significant increases in spirituality as compared to vacation controls. Participants in Seduction of Spirit (P < .007) also showed significant increases in mindfulness as compared to vacation controls. Participants in the Seduction of Spirit (P < .001) and Journey into Healing (P < .05) courses showed significant decreases in depressed mood as compared to those in the Perfect Health and vacation control groups. All study participants showed similar increases in psychological flexibility (P < .01) and decreases in anxiety (P < .01).ConclusionParticipation in wellness courses that incorporate a mind–body–spirit approach to health improves multiple domains of psychosocial well-being, which persists even after course participation.

The Effect Of Mind-Body-Spirit Therapy On Mood Score In Patients With Chronic Renal Failure With Hemodialysis

Background: The number of new chronic renal failure patients with hemodialysis therapy continues to increase from year to year in Indonesia. When people learn they need to begin dialysis, they typically experience a flurry of emotions. The stress is caused by chronic illness accounts for a wide range of feelings and moods. This includes general irritability, anger and frustration over the problems caused by the illness, and feelings of being hopeless and helpless when faced with a life-threatening disease. Mind-body-spirit therapy (Concepts of Islam) focuses on the ability to manage the mindset and psychic that will affect the physical, attitudes and behavior of individuals in addressing their lives.&#x0D; Purpose : Giving mind-body-spirit therapy to hemodialysis patients to improve quality of life, given for 4 weeks with the frequency twice a week.&#x0D; Methods : Pre-experimental study with one group pre-test post-test. The sample of 23 patients with hemodialysis therapy taken by purposive sampling. The FACES test is a visual analog scale representation of mood was used in this study. Early screening on mood was taken in 23 patients (13 men and 10 women, mean age 51.5 years). Mind-body-spirit therapy (Islamic concept) consisted of Tausiyah (cognitive reconstruction), prayer, dhikr and drinking zam-zam water. The mood score was evaluated at week 4 after 4 weeks of treatments. Wilcoxon test results, obtained a significance value of 0,000 (p &lt;0,05). This suggests "there are significant differences in mood conditions before and after the Mind Body Spirit therapy intervention (Islamic Concept).&#x0D; Result : After the treatments, there is an increase in the mood score of hemodialysis patients.&#x0D; Conclusion : A mind-body-spirit therapy of 4 weeks is effective for improving the mood of patients with chronic renal failure with hemodialysis therapy

Mind Body Spirit in the Groups at the 2016 NZAP Conference

The editors of Ata: Journal of Psychotherapy Aotearoa New Zealand asked if I (Margot Solomon) would write some reflections on the group experiences at the NZAP conference this year. I invited the small group facilitators to write something of their experience. This paper describes some of what happened and how that has been understood by a few of us that held roles at the conference. I begin by describing the preparation for the conference; this is followed by the reflections from some of the small group facilitators and a representative from the Conference Organising Committee. I then offer my experience and thoughts, and end with a brief discussion of key themes present in what has been written.&#x0D; Waitara&#x0D; I tonoa au, a Mākere Solomon, e ngā ētita o te Hautaka Whakaora Hinengaro o Aotearoa kia huri ki te tuhi i ētahi whakahokinga whakaaro mō ngā wheako rōpū i te hui o tenei tau a te NZAP. Nāku i tono atu ngā kaiarataki o ngā rōpū iti kia tuhia mai ētahi wheako ō rātou. Ko ēnei ētahi o ngā whakaāhuatanga o ngā arahanga ake me te huanga ake o te arotau e te tokoiti o mātau i whai wāahi ki ērā mahi i te hui. I tīmatahia e au mai i whakaritenga mō te hui, kātahi ka huri ki ngā whakaatanga mai a ētahi o ngā kaiarataki rōpū iti me ōku whakaaro. Hai whakakapi ka huri ki te whakarāpopoto i ngā matapakitanga o ngā kaupapa matua kua tuhia nei.

The HEALTHY Group: A Mind–Body–Spirit Approach for Treating Anxiety and Depression in Youth

Anxiety and depression are complex mental health concerns affecting adolescents, and when experienced together the prognosis can be worsened. Current evidence based approaches used in social work interventions include cognitive behavioral therapy, dialectical therapy, and counselling incorporating psychotherapy and psychoeducation, however they do not work for all individuals and they are not holistic. This paper argues that spirituality is a missing element of current social work interventions for treating anxiety and depression. Yoga has emerged as one type of mind body spirit intervention that is more holistic in nature, and it is deemed to be a positive approach that can be included in social work interventions. Furthermore, the explicit incorporation of spirituality is seen as a necessary component of treatment. Literature pertaining to spirituality as an important dimension of life, mental health, coping and wellbeing provides a rationale for its inclusion into comprehensive multi-modal approaches. The HEALTHY group is highlighted as a comprehensive multi-modal mind body spirit approach that addresses the gap of explicitly attending to spirituality. Implications for practice are put forth regarding the need for research on this kind of comprehensive integrative mind body and spirit social work intervention on the outcomes for adolescents experiencing anxiety and depression.

F. Scott Fitzgerald, Virginia Woolf, and the Watch for Spots of Time

F. Scott Fitzgerald, Virginia Woolf, and the Watch for Spots of Time

Embodied spirituality

This article explores the concept of embodied spirituality from early Celtic traditions through the British medieval mystic Julian of Norwich to the present day. A ‘high theology’ of the body in early Christianity and early Christian understandings of the relation among body, soul and spirit gave way to the influences of Greek thought with its bifurcation of spirit and matter and St. Augustine’s notion of Original Sin, leading to an implicit (and often explicit) emphasis on ‘dis-embodied spirituality’ in Western Christianity. This separation of the spirit from the body has affected much of Western and Middle-European cultures for centuries. Research from multidisciplinary perspectives provides insights into the role of the emotions in body–spirit connections; the interplay of body, soul and spirit is discussed from various spiritual traditions. Finally, children’s embodied spirituality is viewed in light of these various insights and understandings.

A Short Review on Management Principles Supporting Creation and Innovation

All organizations need new thoughts and theories for their survival. New theories and thoughts are as spirit in body of organization and rescue it from overthrow. Innovation is a key element for organization survival and success in today’s competitive commercial environment. This paper introduces the basic elements and definition of creativity and innovation, also study carried out on stages of innovation. Then three stages introduced and the management principles which create innovation and creativity studied. The principles are as follow: accessible and variable knowledge, collaborative work environment, quick testing of newideas, reward the behavior which supports the three principles and punish resistance. In this paper first these principles are discussed, then factors that lead to disappearing and overthrowing of innovation will be investigated.

Reclaiming our moral agency through healing: a call to moral, social, environmental activists

This paper makes the case that environmental education needs to be taken up as a moral education to the extent that we see the connection between harm and destruction in the environment and harm and destruction within human individuals and their relationship, and proceeds to show this connection by introducing the key notion of human alienation and its psychological factors of wounding, dissociation or split, self and other oppression and exploitation, all of which result in compromised moral agency. To this end, the paper further makes the case that we need to replace the culture of alienation with a culture of healing and reclamation of fundamental humanity manifest as compassion and wisdom, and presents an ideal of moral agency that would emerge when all parts and dimensions of one’s being—body–mind–heart–energetics—are aligned, attuned and integrated, having healed from the body–mind split, mind–heart split, body–spirit split and mind–matter split. Concepts and imagery borrowed from Asian philosophies, such as Buddhism and Daoism, are offered as illustrative resources for the project of reclaiming uncompromised moral agency and its manifestation through compassion and wisdom. These concepts include hungry ghosts, bodhicitta, sunyata and wu-wei.

Ayurvedic Gender Differences Revisited

The Journal of Alternative and Complementary MedicineVol. 18, No. 3 Letters to the EditorAyurvedic Gender Differences RevisitedAlejandra Rojas, Carlos V. Rizzo-Sierra, and Fidias E. Leon-SarmientoAlejandra RojasCreatividad, Neuroetica y Neuroenfermeria Research Group, Tomodachi Foundation, Bogota, Colombia.Search for more papers by this author, Carlos V. Rizzo-SierraNeuroniKaS Research Group, Tomodachi Foundation, Bogota, Colombia.Perennial Psychology Research Group, OIDA Therapy Foundation, Bogota, Colombia.Search for more papers by this author, and Fidias E. Leon-SarmientoUnit of Parkinson and Movement Disorders, Mediciencias Research Group, Universidad Nacional/“Ramon & Cajal” Foundation, Bogota, Colombia.Smell and Taste Center, University of Pennsylvania, Philadelphia, PA.Department of Otorhinolaryngology–Head and Neck Surgery, University of Pennsylvania, Philadelphia, PA.Search for more papers by this authorPublished Online:15 Mar 2012https://doi.org/10.1089/acm.2011.0860AboutSectionsView articleView Full TextPDF/EPUB ToolsPermissionsDownload CitationsTrack CitationsAdd to favorites Back To Publication ShareShare onFacebookTwitterLinked InRedditEmail View article"Ayurvedic Gender Differences Revisited." , 18(3), pp. 205–206FiguresReferencesRelatedDetails Volume 18Issue 3Mar 2012 InformationCopyright 2012, Mary Ann Liebert, Inc.To cite this article:Alejandra Rojas, Carlos V. Rizzo-Sierra, and Fidias E. Leon-Sarmiento.Ayurvedic Gender Differences Revisited.The Journal of Alternative and Complementary Medicine.Mar 2012.205-206.http://doi.org/10.1089/acm.2011.0860Published in Volume: 18 Issue 3: March 15, 2012Online Ahead of Print:March 2, 2012PDF download

Integrative Medicine Consultation Service in a Comprehensive Cancer Center: Findings and Outcomes

This study portrays the characteristics of patients who attended an integrative oncology clinic at a large comprehensive cancer center and evaluated whether this service addressed patients' concerns about complementary and integrative medicine (CIM). Patient information was collected prior to an integrative consultation, including demographics, previous use of CIM, and primary reason for requesting the consultation. Concerns and outcomes were measured using the Measure Yourself Concerns and Well-being (MYCaW) Scale at the consultation and then again at follow-up (6-12 weeks later). Patients met with a physician for an integrative consultation that included a discussion of nutrition, supplements, physical activity, useful complementary therapies, and the mind-body-spirit connection. A total of 238 patients were referred for consultation regarding the integration of CIM into their care. The majority of participants were female (60%, n = 143), and the mean age was 56 years (range, 21-90 years), with all major cancer types represented. Patients' leading concerns were related to "What else can I do?" and "How can I better cope?" Although distressed over these concerns at the initial consultation, intense distress (5-6 out of 6 on the MYCaW scale) was reduced to less than half (31%) by the follow-up visit. Additional qualitative data revealed that patients value the process of obtaining reliable information that empowers them to be more involved in managing their care. Integrative medicine consultations at a large comprehensive cancer center appear to provide some benefit in addressing patients' concerns about CIM use.

La dyspraxie, un objet neuroscientifique pour la psychanalyse ?

From an experience of ex-educational psychologist, clinical psychologist and teacher-researcher in clinical psychology, we suggest questioning the dyspraxia at three reflection levels: actuality of this disorder, clinical entity, and theoretical model. (1) As an actual disorder: these disorders indicated in the field of the body and the movement join this contemporary perspective: dyspraxia and hyperactivity evoke a disorder of the representation of the body in movement, movement prevented or muddled, which seems to escape the thought. The duality body spirit or soma psyche is so aggravated in the dyspraxia disorders associated or not in a high intellectual potential, who can be of use as paradigm to the opposition of the neurosciences and as the psychoanalysis, and to their union or meeting under the term “neuropsychoanalysis”. (2) At the level of a psychopathological perspective, the dyspraxia troubles allow to observe the tremendous child's psychic and neuronal plasticity and the way certain dysfunctions can paradoxically produce very developed cognitive skills, in a process “transmodal” (cross-modal) which will have an impact on the whole psychic development. Language and words early replace action quite as representation compensates for the object absence. The intellectualization serves then as defence against the loss. (3) At the third level, classifications and theories are questioned: is it about symptoms, substitutions, deficits, defences? If Piaget proposed a linear cognitive development, the dyspraxic child jumps “the walking stairs of the staircase”. If Freud proposes a psychopathological model in connection with the temporality and its anachronisms, which gaps the psychic development can support without damages? The chosen methodology contains detailed psychological synthesis (Wechsler tests, projectives and Piaget tests) stemming from meetings with subjects “in high intellectual potential and\\or dyspraxics”, analyzed in a psychoanalytical prospect. We shall end by proposing the dyspraxia as the paradigm of the stake in tension of the neurosciences and the psychoanalytical psychopathology: body and motricity on one hand, language and thought on the other hand, can end in a disorganizing or structuring crisis.

Maori healers' views on wellbeing: The importance of mind, body, spirit, family and land

From an indigenous and holistic perspective, the current dominant biomedical model of health and illness has a limited view of people and their wellbeing. The present study aimed to explore Māori spiritual healers' views on healing and healing practices, and the implications of these for conceptualisations of holism, health and wellbeing. Six indigenous Māori in Aotearoa/New Zealand took part in in-depth, semi-structured interviews with a Māori researcher from March to September 2007. Transcribed interviews were analysed using interpretative phenomenological analysis techniques. We found that Māori cultural perspectives influenced views of the mind, body, spirit and healers also identified two additional aspects as significant and fundamental to a person's health, namely whānau/whakapapa [family and genealogy] and whenua [land]. We propose a model called Te Whetu [The Star], with 5 interconnected aspects; namely, mind, body spirit, family, and land. Results are discussed in terms of the contribution of Māori knowledge to our understandings of health and wellbeing, and their implications for conceptualising holism, as well as health policy and care for Māori and other indigenous populations.

Mind—Body—Spirit Practice and Perceived Self-Efficacy for Mental Health Promotion: An Exploratory Study

An increasing number of adults are exploring community-based alternative and complementary health care as a method for stress reduction and health promotion. This study explores the multidimensional impact of mind—body—spirit (MBS) practice on psychological wellbeing (mind), health (body), and spirituality and altruistic behaviors (spirit). It describes the benefits and challenges of holistic MBS practices and presents MBS as a possible intervention. The study's respondents included 357 adults who regularly practiced MBS techniques of yoga, meditation, and tai chi. Hierarchical regression analysis was performed to determine the relative importance of three categories of predictors (demographics, MBS practice, self-efficacy) on outcome variables (health status, depression, life satisfaction, spiritual experiences, and altruistic behaviors). The findings of this study suggest that MBS practice variables can influence certain dimensions of health status. In particular, perceived MBS self-efficacy became the ...

Negotiating the Holistic Turn – the Domestication of Alternative Medicine

Negotiating the Holistic Turn – the Domestication of Alternative Medicine

Transformative Practices for Integrating Mind–Body–Spirit

This paper explores the clinical use of transformative practices that arose from the varied religious traditions of the world. Examples include prayer, meditation, mantra, affirmation, tai chi, and yoga. The purpose of these practices was to lead the practitioner to long term spiritual transformation toward an enhanced awareness of spirit, and a corresponding diminishment of identification with the mental and physical aspects of life. Unfortunately, the vagueness of the definition of transformation demonstrates that it is a broad and diffuse multidimensional concept difficult to quantify and resistant to rigorous research. However, these spiritual practices, offered as interventions separate from their spiritual tradition, have begun to be evaluated to document their effect on psychological and physical well-being. Currently, there are a number of well-designed studies that attest to the health-enhancing and suffering-reducing benefits derived from religiously transformative practices. There also is research, although sporadic and mostly on forgiveness, slowly emerging to show that prosocial positive emotion skills can be taught, and when measured, demonstrate benefit. Randomized trials of transformative practices are needed to help all levels of the health care system focus their attention on the manifestations and effect of the care delivered.

Transformative Practices for Integrating Mind–Body–Spirit

This paper explores the clinical use of transformative practices that arose from the varied religious traditions of the world. Examples include prayer, meditation, mantra, affirmation, tai chi, and yoga. The purpose of these practices was to lead the practitioner to long term spiritual transformation toward an enhanced awareness of spirit, and a corresponding diminishment of identification with the mental and physical aspects of life. Unfortunately, the vagueness of the definition of transformation demonstrates that it is a broad and diffuse multidimensional concept difficult to quantify and resistant to rigorous research. However, these spiritual practices, offered as interventions separate from their spiritual tradition, have begun to be evaluated to document their effect on psychological and physical well-being. Currently, there are a number of well-designed studies that attest to the health-enhancing and suffering-reducing benefits derived from religiously transformative practices. There also is research, although sporadic and mostly on forgiveness, slowly emerging to show that prosocial positive emotion skills can be taught, and when measured, demonstrate benefit. Randomized trials of transformative practices are needed to help all levels of the health care system focus their attention on the manifestations and effect of the care delivered.