Definition Of Spirituality Research Articles

Spirituality and Healthcare—Common Grounds for the Secular and Religious Worlds and Its Clinical Implications

The spiritual dimension of patients has progressively gained more relevance in healthcare in the last decades. However, the term “spiritual” is an open, fluid concept and, for health purposes, no definition of spirituality is universally accepted. Health professionals and researchers have the challenge to cover the entire spectrum of the spiritual level in their practice. This is particularly difficult because most healthcare courses do not prepare their graduates in this field. They also need to face acts of prejudice by their peers or their managers. Here, the authors aim to clarify some common grounds between secular and religious worlds in the realm of spirituality and healthcare. This is a conceptual manuscript based on the available scientific literature and on the authors’ experience. The text explores the secular and religious intersection involving spirituality and healthcare, together with the common ground shared by the two fields, and consequent clinical implications. Summarisations presented here can be a didactic beginning for practitioners or scholars involved in health or behavioural sciences. The authors think this construct can favour accepting the patient’s spiritual dimension importance by healthcare professionals, treatment institutes, and government policies.

The challenging task of defining spirituality

ABSTRACT Many concepts in science lack clarity. Developing clear definitions of research phenomena is one of the most challenging tasks for academics of various proveniences. Defining spirituality seems to be one of those challenges. The author of this article synthetically describes historical and present-day challenges in defining spirituality in order to develop an appropriate awareness of certain major choices one has to make, while using a particular definition of spirituality. A universal definition of spirituality is not proposed here. Instead, the author develops a topology of definitions of spirituality intended to increase both semantical and methodological awareness of the remaining challenges.

What Do Seculars Understand as ‘Spiritual’? A Replication of Eisenmann et al.’s Semantics of Spirituality

Abstract Eisenmann et al. developed a system consisting of forty-four categories to code the definitions of spirituality in samples from the USA and Germany. We tested this category system in a sample of seculars in Switzerland. All original categories were applicable to the individual understandings of spirituality in our sample. Only two additional categories of marginal relevance were formed. This result confirms the validity of the category system. Furthermore, the German and the Swiss samples both stress an understanding of spirituality as transcending without emphasizing transcendence. This concept should be used to construct spirituality scales for quantitative studies.

Pedagogies of Non-self as Practices of Freedom

This paper assumes that educators are now involved in a struggle for their souls and for the souls of their students. The idea of the soul in this case is not the religious one, but the soul invoked by Foucault (1977) to name that aspect of self, (subjectivity, psyche) that ‘exists, or is produced … within the body … or born … out of methods of punishment, supervision and constraint’ (p. 29). Neoliberalising social policy not only aims to transform structures and enact new technologies of control but also involves the transformation of values and cultures, and hence the formation of new subjectivities. With that in mind this paper argues for an education understood as experiments with alternative modalities of self-formation (spirituality) that are responsive to the key challenges of our times. The paper experiments with as aphoristic style and hence is structured through six fragments that provide various takes on this problematic, including: an autobiographical moment; a brief rendering of Foucault’s genealogy of the relationship between truth and the subject; Hadot’s genealogy of philosophy; various definitions of spirituality; and an account of Buddhist epistemology that distinguishes knowing and realization. The paper concludes by arguing for a Buddhist inspired pedagogy that is defined in terms of the relationships between teacher, student and realization. From such a perspective, it is not identity work that is the ethico-political project of our times, but of learning how to quite literally get free of our self (ego).

A Man, Who Never Stopped Dreaming of Humane India: Swami Agnivesh

We share two observations based on what we have seen in India. First, that the hegemonic politics in India ushered in institutional and structural inequalities in their wake and second, that the political leadership continued to be aspirational irrespective of ideologies desiring to scale up in the hierarchy of global economic and political power. These two observations pertain to the contemporary history of five decades of development in India. As a result of the above two observations, we make a further two observations that for the Aām Aādmi (the common man), the political parties that sit in the government and their respective ideologies do not matter. And for the state and the political elites, the negative consequences such as marginalisation, exclusion and desperation of the common folks that emanate from the models chosen for development do not matter. It is in such contexts, social activists argue for a legitimate space for the vying intersects of poverty, caste, class, occupations, habitats amidst such motivated globalisation. They also continue to raise difficult conversations around patriarchy, religious hierarchy, bonded labour, and the girl child. One such social activist that was concerned about all the above issues was Swami Agnivesh. He was not antigovernment, anti-democracy, anti-institutional, anti-hierarchy, anti-religious. He sought to restore a new and deeper meaning of freedom (democracy), a new meaning of hierarchy, social care, and even a new definition of spirituality that is social. He was a man who never stopped dreaming of humanising India. In this article, we reminisce about our association with Swami Agnivesh and attempt to espouse his thought based on our hearing, reading, and reflection. Briefly, we present his life, achievements, and social activism, and more importantly, we attempt to interpret his conception of social spirituality and the ‘power of love’.

Spirituality in Recovery From Substance Use Disorders

Substance use disorders (SUDs) are chronic health disorders with exacerbation rates of approximately 50%. Spirituality has been identified as a factor that can improve recovery rates. Various definitions of spirituality exist that include concepts of finding meaning and connection in life and contact with the divine or something larger than ourselves. Patients generally want to include spirituality as part of their health care but barriers often exist for health care providers to address it, including lack of confidence, knowledge, and organizational support, and time constraints. Nursing programs lack content related to spirituality and should increase course content on this subject to improve comfort levels and competencies of nurses. Keeping in mind professional boundaries and respecting patients' individual differences, nurses have the potential to help patients in their recovery journey by facilitating discussion and growth in spirituality. Nurses can also advocate for their patients by including spiritual leaders in integrated health care teams. [Journal of Psychosocial Nursing and Mental Health Services, 58(9), 14-17.].

Toward a Culturally Specific Spirituality for Black Sexual Minority Men

Spirituality is a culturally relevant phenomenon that has been found to significantly affect Black sexual minority (SM) men’s health in the United States. However, many studies that have investigated spirituality among Black SM men have often used conceptualizations of spirituality that were not defined by this group. This research investigation used qualitative methods to determine how Black SM men defined spirituality for themselves. Ten Black SM men from across the United States were individually interviewed via Zoom videoconferencing. Grounded theory analyses revealed four themes that described Black SM men’s culturally specific spirituality: (a) spiritual definition, (b) specificity of Black SM men’s spirituality, (c) physical manifestations of spirituality, and (d) images of the sacred. The implications of these findings for future research and clinical work with Black SM men, within a Black psychological framework, are discussed.

Toward a clinical model for patient spiritual journeys in supportive and palliative care: Testing a concept of human spirituality and associated recursive states.

In 2015, a Chaplaincy Research Consortium generated a model of human spirituality in the palliative care context to further chaplaincy research. This article investigates the clinical fit of (a) the model's fundamental premise of universal human spirituality and (b) its 4 proposed stage descriptors (Discovery, Dialogue, Struggle, and Arrival). First, we collected qualitative data from an interdisciplinary palliative care focus group. Participants (n = 5) shared responses to the statement "the human spirit has essential commonalities across [ … ] groups and [ … ] attributes." Participants also shared vignettes of spiritual care, and 48 vignettes illustrating patients' spiritual journeys were subsequently taken from the transcript of that group. Second, we invited different mixed discipline palliative care professionals (n = 9) to individually card sort these vignettes to the model's 4 stage descriptors; we conducted pattern analysis on the results. We then administered a third step, convening six physicians to complete the card sort again, this time allowing designation of cards to one or two of the 4 stage descriptors. Focus group participants were supportive of the model's all-encompassing definition of spirituality. The concept of "connectedness" was a shared focus for all participants, connectedness and spirituality appearing almost synonymous. Pattern analysis of assigned 48 vignettes to the 4 stages showed stronger consensus around Discovery and Arrival than Struggle and Dialogue. Results of the additional card sort suggested Struggle and Dialogue involve oscillation and are harder to think of as a steady state as distinct from processes associated with Discovery or Arrival. "Connectedness" is a productive concept for modeling human spiritual experience near the end of life. As one healthcare professional said: "this connectedness piece is [ … ] what I always look for … " Although further work is needed to understand struggle and dialogue elements in peoples' spiritual journeys, discovery and arrival shared consensus among participants.

A espiritualidade para pessoas que vivem com o HIV/Aids: uma análise da abordagem processual das representações sociais

O objetivo desta pesquisa é analisar através da abordagem processual da teoria das representações sociais a espiritualidade para pessoas que vivem com HIV/Aids. É um estudo de natureza qualitativa, descritivo orientado pelo referencial da Teoria das Representações Sociais. Participaram 32 pessoas que vivem com o Vírus da Imunodeficiência Humana (HIV)/Aids por meio de entrevista semiestruturada, atendidas no serviço ambulatorial especializado de um hospital universitário estadual situado no município do Rio de Janeiro. O material do corpus procedente das entrevistas, foi analisado por meio do software IRAMUTEQ, detalhando o conteúdo relativo às representações, constatando a prática da espiritualidade como um sentido de reconstrução e de ressignificação da vida a partir do enfrentamento do viver com aids, apresentando definições da espiritualidade e a sua relação com o cotidiano dos que vivem com a síndrome. A partir do resultado do estudo, pode-se inferir que a espiritualidade é uma prática aliada ao cuidado em saúde que promove bem-estar e influencia positivamente na busca por um melhor autocuidado. Diante disto, cabe destacar a importância da inclusão da espiritualidade no processo de cuidar, visto que ela possui relação direta com os que convivem com a síndrome e fazem parte de seus cotidianos.

The influence of spirituality on decision-making in palliative care outpatients: a cross-sectional study

BackgroundDecision-making in palliative care can be complex due to the uncertain prognosis and general fear surrounding decisions. Decision-making in palliative care may be influenced by spiritual and cultural beliefs or values. Determinants of the decision-making process are not completely understood, and spirituality is essential for coping with illness. Thus, this study aims to explore the influence of spirituality on the perception of healthcare decision-making in palliative care outpatients.MethodsA cross-sectional study was developed. A battery of tests was administered to 95 palliative outpatients, namely: sociodemographic questionnaire (SQ), Decisional Conflict Scale (DCS), Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being scale (FACIT-Sp), and a semi-structured interview (SSI) to study one’s perception of spirituality and autonomy in decision-making. Statistical analyses involved descriptive statistics for SQ and SSI. The Mann-Whitney test was used to compare scale scores between groups and correlations were used for all scales and subscales. The analysis of patients’ definitions of spirituality was based on the interpretative phenomenological process.ResultsSpiritual wellbeing significantly correlated with greater levels of physical, emotional and functional wellbeing and a better quality of life. Greater spiritual wellbeing was associated with less decisional conflict, decreased uncertainty, a feeling of being more informed and supported and greater satisfaction with one’s decision. Most patients successfully implemented their decision and identified themselves as capable of early decision-making. Patients who were able to implement their decision presented lower decisional conflict and higher levels of spiritual wellbeing and quality of life. Within the 16 themes identified, spirituality was mostly described through family. Patients who had received spiritual care displayed better scores of spiritual wellbeing, quality of life and exhibited less decisional conflict. Patients considered spirituality during illness important and believed that the need to receive spiritual support and specialised care could enable decision-making when taking into consideration ones’ values and beliefs.ConclusionThe impact of spiritual wellbeing on decision-making is evident. Spirituality is a key component of overall wellbeing and it assumes multidimensional and unique functions. Individualised care that promotes engagement in decision-making and considers patients’ spiritual needs is essential for promoting patient empowerment, autonomy and dignity.

Gambaran Peran Perawat terhadap Pemenuhan Kebutuhan Spiritual Pasien di Ruang ICU

Background. ICU patients ' spirituality is very important. Spirituality will be the way the patient searches for the meaning of life, including a disease-related affliction. In spiritual needs, nurses who view the patient holistically play an important role.Methods. This research is a phenomenologically approached qualitative descriptive form. While the collection of participants by purposeful sampling method.Results. The results of this study found the 8 themes of 5 special purposes. These themes are: 1) definition of spirituality, 2) function of spirituality, 3) the factors of spiritual distres, 4) the characteristics of patients with spiritual distres, 5) the act of independent nurse in fulfillment spiritual needs, 6) the act of collaboration nurse in fulfillment spiritual needs, 7) the obstacles fulfillme.Conclusion. Eight topics describe nurses ' understanding of spirituality, nurses ' effort in meeting spiritual needs, obstacles in meeting spiritual needs, and awareness of the role of nurses in meeting the spiritual needs of patients in the ICU.

Spirituality in Psychiatric Nursing: A Concept Analysis.

BACKGROUND: There is robust literature on spirituality in nursing. Despite the unique needs of those with serious mental illness, there has been little exploration of spirituality in the context of nursing care for this population. Lacking a well-defined concept of spirituality in psychiatric care, mental health nurses often struggle to provide optimal, holistic care. AIMS: The aim of this concept analysis was to review definitions and descriptions of spirituality in the psychiatric nursing literature to synthesize a usable definition to inform practice and provide a basis for future study. METHOD: Beth Rodgers's evolutionary concept analysis method was followed to inductively derive a definition of spirituality in psychiatric nursing care. Steps included identification of the concept, setting, and sample; synthesis of key attributes, antecedents, and consequences from the literature; and a discussion of implications. A search in the psychiatric nursing literature (1998-2019) included literature reviews, case studies, concept analyses, qualitative interview studies, and quantitative survey research. RESULTS: Spirituality in psychiatric nursing was defined by attributes of a search for life meaning and purpose and a sense of connectedness. Spirituality in the practice of psychiatric nursing was a result of value-influenced thinking and a capability for interaction with others. Consequences included consolation and positive or negative coping. CONCLUSIONS: A clearly defined concept of spirituality in psychiatric nursing can provide a basis for clinical confidence for nurses in identifying patient spiritual needs and choosing appropriate interventions to support those needs.

Spiritualities in jungian and transpersonal psychotherapists: a brief phenomenological study

Spirituality as a human phenomenon presents itself as a significant aspect in the understanding and promotion of health, yet its study was neglected by psychological theories, with the exception of Jung's pioneering studies and the transpersonal approach. In this sense, we aim to present the vision of spirituality among psychologists from the city of Recife (in Brazil) who are guided by these theoretical lines, indicating how this phenomenon is experienced in their professional practices. We performed a phenomenological qualitative research that had as instrument the semi-structured interview with eight psychologists. The data were analyzed according to Bicudo's phenomenological approach and are in agreement with the scientific literature in this field, which indicates that there is no hegemonic definition of spirituality. There are visions of spiritualities, sometimes singular, sometimes common. Spirituality sometimes appears as synonymous with unconditional love, sometimes as access to the transcendent, without denying immanence. It also arises as internal energy and access to the Higher Self or just the Self. In the clinic it is considered as health promoter and approached from the demand in the Jungian perspective and seen as contextual in the transpersonal. We raised reflections on the importance of spirituality to the understanding of human being in its complexity.

HUMAN SPIRITUAL ORIENTATIONS IN PEDAGOGICAL SCIENCE

The article deals with issues related to spirituality, first of all, with the spiritual and moral development of the individual. The problem of spirituality today is important because, analyzing the psychological state of Ukrainian society, one can argue that there is a spiritual crisis. This is because each sphere of social life has a significant effect on the emotional state of the individual, including the destructive one. Therefore, such a situation necessitates the analysis of a person’s spiritual guidance in pedagogical science.It is found that the continuous presence of the spiritual aspect in the ideological, intellectual, and cultural sphere is explained by the fact that the problem of spirituality does not have a single interpretation. Because different definitions of spirituality are based on the views of their authors, this creates a discussion about the understanding of spirituality. Such phenomena indicate that the emotional perception of the essence of spirituality is conditioned by the endless diversity of personal passions and preferences. This tendency can be explained by the fact that spirituality is a philosophical and religious category that over time is incorporated into pedagogy.It is established that «spirituality» is a complex multifaceted process that characterizes the inner world of man and manifests himself through morality, preservation of pure conscience, selflessness, responsibility, service to people through virtue, courtesy in relationships. Spirituality can also be seen as the inner life of subject, his feelings, thoughts, attitudes, relationships aimed at the awareness and realization of Truth, Good and Beauty. Spirituality shapes the moral orientation of man, and through self-improve- ment promotes the enrichment of the inner world. In turn, according to modern definitions, under the spirituality should be un- derstood the integrated ability of the individual, which manifests itself in the need to live, to create in accordance with the ideals of truth, good, beauty. Spirituality is seen as an indicator of human relationships, moral-aesthetic and civic attitudes, the capacity for compassion, empathy, charity.Spirituality is the deep essence of a person, which defines him as a person. Man is spiritual insofar as he accepts the absolute as his own subjective spirit. Therefore, spirituality manifests itself to its fullest extent when its carrier engages in personal relationship with God. Then spirituality becomes a way of life of a person. The analysis of the meaning of human being through the categories of «spirit» and «spirituality» interprets the person through the capacity for self-reproduction, through the ability to independently choose and shape their individuality. Therefore, the meaning of spirituality lies in the synthesis of various activities of man.

Critical Literature Review on the Definition Clarity of the Concept of Faith, Religion, and Spirituality.

The critical review of the literature describes the definition clarity of spirituality, religion, and faith. These three terms are interchangeably used in the literature. However, each of these terms has its own definitions. For example, the term spirituality has more than 13 conceptual components. It is abstract and subjective and is different from religion and faith. Spirituality can be a connection to God, nature, others, and surrounding. Spirituality is associated with quality and meaning in life. Conversely, religion is attributed to traditional values and practices related to a certain group of people or faith. Religion is guided by tradition, rules, and culture. Religion is defined as a personal set or institutionalized system of religious attitudes, beliefs, and practices. Religion is the service or worship of God or the supernatural. Faith is often associated with religion and spirituality. Faith is more personal, subjective, and deeper than organized religion and relates to the relationship with God. The concept of spirituality lacks a professional understanding. It is imperative that the holistic view of nursing must strive to understand the definition of spirituality.

Incorporating Spirituality into Graduate Health Professions Education

Spirituality is foundational to healthcare practice; therefore, incorporating spirituality into healthcare education is essential to training students to treat the whole person to maximize patient outcomes. However, there is not a singularly agreed-upon definition of spirituality or description of how it should be taught within health profession educational programs. The importance of incorporating spirituality into healthcare education is especially relevant for Christian universities that specifically seek to prepare students to integrate their faith with eventual clinical practice. The purpose of this study was to describe how graduate health profession students (i.e., nursing, occupational therapy, pharmacy, and physical therapy) define spirituality and their vision of spirituality’s inclusion in their education. The study used a mixed methods design to survey students in graduate health professions programs and then further refined responses through a focus group. Results indicated most of the participants considered spirituality to be important in their own life; however, there was great variance in the participants’ definitions, indicating spirituality is individualized and personal. Participants also agreed that they would be most interested in opportunities including optional mission trips and discussions on how personal spirituality will influence interactions with clients. Although creating educational programing to fit every student’s individual definition and needs related to spirituality would be challenging, this study identifies several potential activities that can serve as a starting point for integrating spirituality into healthcare education.

Finding God in the intuitive: Reclaiming the therapist’s spirituality

This article presents a selection of case studies exploring the theme of music and spirituality and offers a theoretical frame for clinical practice. I intend to draw a direct link between my own spirituality (Christian) and the role of the intuitive in the therapeutic process, inviting the reader to re-frame the article within their own world view. Recent research has highlighted the relative sparsity of published material related to the role of a therapist’s spirituality in the therapeutic relationship. This may be due to a number of factors, not least that most therapists are operating within secular contexts and theoretical frameworks, and are likely to experience resistance or even dismissal if their personal spiritual beliefs are explicitly expressed within their practice. Similarly, a definition of intuition within a robust theoretical framework has proven to be evasive. The very nature of intuition (and indeed spirituality) creates a bias away from the evidence-based practice that is held in such high esteem through most therapeutic disciplines. In this article, I propose a framework for therapeutic practice that gives permission for the therapist to embrace their spiritual belief system as an essential core of their clinical work. I build my discussion on a definition of spirituality that implies an external divine being (God) who can be in relationship with the therapist and client. From this basis I suggest that moments of intuition need not be seen as mysterious and inexplicable, but rather as the influence of the divine.

Spirituality in older men living alone near the end-of-life.

ABSTRACTOlder people living alone has been reported to be socially isolated and suffering from loneliness. Although spiritual care is a core element of end-of-life care for older people, a clear-cut definition of spirituality has not been established yet. It remains unclear how spirituality is perceived by heath care professionals and how spiritual care is delivered in the end of life. Also, most of the previous studies on perspective of older people living alone targeted women, while very few researches shed light on the experience of older men. The aim of the present study was to investigate the spirituality of older men living alone near the end-of-life. We conducted group interviews targeting 30 care managers and individual in-depth interviews to 15 older men living alone. Qualitative content analysis was used. Five main themes emerged: worthlessness and hopelessness, autonomy and independence, comfort and gratitude, past experiences, and well-being indicator. Our findings provide important additional information that can help clinicians, nurses and care managers achieve better patient-centered care for older men living alone and enhance their dignity. Our investigation found that Japanese older men living alone were enjoying their autonomous status and freedom, despite wide spread negative views of them. Their spiritual health was found to be enhanced through gratitude to everyone with whom they had crossed paths in their life, yearning for the presence of a female companion, and confirming their health measurements were comparative or better than those of others in the same age group.

Teachers’ spirituality as an element of social action. An interpretative phenomenological analysis of primary teachers’ understanding and expression of spirituality

ABSTRACTSpirituality is a contested term in education.Within professional education contexts, spirituality is understood and defined in numerous ways, some of which are ambivalent towards explicit expressions of spirituality. This study, emerging out of a successful doctoral thesis, seeks to examine one aspect of spirituality and the intersection between spirituality, professional identity and teaching practice. The findings point towards a new definition of spirituality directly related to the teaching profession; explicitly ‘spirituality comprises of moments of connection and profundity which lead to change’. Five primary school teachers took part in the study and through narrative accounts, demonstrated their understanding of their spirituality and how this related to their professional practice. The findings demonstrate the ways in which the teachers understood their role and the ways in which spirituality informed their practice which was both challenged and supported within the profession.

Spirituality and Mental Health Care in a Religiously Homogeneous Country: Definitions, Opinions, and Practices Among Polish Mental Health Professionals

This qualitative study involved a sample of 121 Polish mental health professionals who were interviewed about their definitions of spirituality and their opinions and practices concerning the inclusion of clients’ spirituality in therapy. Using inductive content analysis, we identified seven categories regarding the definitions of spirituality: (1) relationship, (2) transcendence, (3) dimension of functioning, (4) a specific human characteristic, (5) searching for the meaning of life, (6) value-based lifestyle, and (7) elusiveness and indefinability. The majority of respondents claimed to include elements of spirituality in therapy. However, some participants included spirituality only under certain circumstances or conditions, or did not include it at all, citing lack of need, lack of a clear definition of spirituality, their own insufficient knowledge, lack of experience, fear, or concern over ethical inappropriateness. Implicit techniques were primarily used when working on clients’ spirituality. This article deepens the knowledge on including spirituality in mental health care, with special consideration for a specific context of a highly religious and religiously homogenous culture.