Lived Experience Of Spirituality Research Articles

A 'near-life experience': lived experiences of spirituality from the perspective of people who have been subject to inpatient psychiatric care.

To describe lived experiences of spirituality from the perspective of people who have been subject to inpatient psychiatric care and to interpret these experiences from an understanding of health as dialectical. After approval from a regional ethical board, eleven participants were recruited from two organisations for people with mental health problems. Participants were asked to narrate about spiritual experiences and occasions where such experiences had come close. The transcribed interviews were analysed by means of a phenomenological hermeneutical approach. A structural analysis of the text resulted in three themes; perceiving the presence of something extra mundane, making sense of reality and struggling for acceptance. The comprehensive understanding highlights spiritual experiences as going beyond religion, even though religious experiences appear as part of it. These experiences can indeed be a resource contributing to experiences of hope, connectedness, meaning and coherence in life. However, they can also give rise to doubt, anxiety and feelings of loneliness and hopelessness. Rather than understanding spiritual experiences as being either 'good' or 'bad', we could approach spirituality as something that is always present in alternate and inter-related forms. Metaphorically, this could be understood as a 'near-life experience', summarising participants' experiences related to their struggle with issues related to suffering and health which are simultaneously present. If psychiatric nurses could approach this complexity and, without being judgemental, explore seemingly positive and negative experiences of spirituality as dialectically related to each other, rather than viewing them as either resources or problems, this could contribute to insiderness care and hopefully also support people who struggle with these experiences to seek help when needed.

Stories students tell about their lived experiences of spirituality in the Dalcroze class

AbstractThis article is a narrative inquiry of the lived spiritual experiences of students participating in Dalcroze Eurhythmics training. Previous studies have located Jaques-Dalcroze’s own writings and thought within the context of spirituality and have explored the spiritual experiences of Dalcroze teachers, but students’ perspectives remain to be investigated. We interviewed seven students, broadly defined as anyone currently attending regular Dalcroze training or who have recently attended Dalcroze courses and still consider themselves Dalcroze students. Various strategies for narrative data analysis were synthesised into our own coding scheme. Themes emerged from the data analysis: situation, continuity, personal interaction, social interaction and significant moments. The themes helped us construct a fictive conversation between the participants, using direct quotations from the interviews. Implications for practice focus on what inhibits and promotes experiences of spirituality in the Dalcroze class. This research will be relevant to music educators, as it gives clear, evidence-based guidelines on how opportunities for spirituality can be created in the Dalcroze classroom. It also offers an original synthesis of existing coding schemes for other researchers undertaking narrative inquiries.

Spiritual Experiences of Long-Term Meditation Practitioners Diagnosed with Breast Cancer: An Interpretative Phenomenological Analysis Pilot Study.

The purpose of this study was to explore the spiritual experiences of long-term Brahma Kumaris Raja Yoga (a spiritually focused meditation practice) meditators who have been diagnosed with cancer and to understand how their long-term meditation practice influenced their ability to face the physical, emotional, and spiritual challenges of surviving cancer. Interpretative phenomenological analysis was used to investigate the lived experience of spirituality as described by three cancer survivors. Participants with a history of a cancer diagnosis were sought from the Brahma Kumaris Raja Yoga meditation centers across the USA. The participants were interviewed in an in-depth and open-ended manner. The interviews were audio-recorded, transcribed, and analyzed. Five super-ordinate themes were identified: positive state of mind, self-awareness, God's healing power, spiritual support, and spiritual growth. Among the 20 sub-themes that were generated, soul consciousness, awareness of eternity, lack of fear, being happy no matter what, and becoming an inspirational model were new themes that emerged in this study not previously identified in the current literature. Long-term, spiritually focused meditation practice was found to contribute to increased well-being and resilience for these three participants in the face of a cancer diagnosis and subsequent treatment challenges. The powerful awareness of seeing the self as a soul, a metaphysical energy distinct from the body, was a major source of spiritual strength and growth for these cancer survivors. Spiritually focused meditation practices appear to increase the emotional, physical, and spiritual well-being of cancer survivors, which could translate into better physiological outcomes (more research is required in this area). Such self-care practices could be integrated into overall treatment plans, which may reduce the emotional and financial cost of health care and thus benefit the nation at large.

The Dalcroze diamond: a theory of spiritual experiences in Dalcroze Eurhythmics

ABSTRACTThis qualitative study presents a theory of spiritual experiences in Dalcroze Eurhythmics generated from four qualitative research studies by the authors. Two of these are literature-based (‘A conceptual model of spirituality in music education’ and ‘A conceptual study of spirituality in selected writings of Émile Jaques-Dalcroze’) and two are based on lived experiences (‘Exploring lived experiences of spirituality amongst five Dalcroze teachers’ and ‘Stories students tell about their lived experiences of spirituality in the Dalcroze class’). The theory is generated by concepts, constructs and propositions that emerged when the data from all four previous studies were revisited and coded for causality. Since the theory of Dalcroze Eurhythmics and spiritual experiences is multifaceted, we used a diamond as a metaphor to show our findings. We propose that if participation in Dalcroze practice can connect us to ourselves, others, the environment, the sacred (that which is made special, set apart, nurtured, loved, enjoyed, respected or considered important), or facilitate transcendent, holistic or transformative experiences, then spiritual experiences may occur. With this theory, we hope to create heightened awareness of the spiritual potential in the Dalcroze class and communicate the pedagogical thoughtfulness and tact that are required when teaching using the Dalcroze approach.

Exploring lived experiences of spirituality amongst five Dalcroze teachers

This article presents an interpretative phenomenological analysis (IPA) of the lived spiritual experiences of five Dalcroze teachers while teaching Dalcroze Eurhythmics. It responds to a recent expansion of research into spirituality within music education and also in relation to Dalcroze Eurhythmics. However, there is no study on the lived spiritual experiences of Dalcroze practitioners. Therefore, the purpose of this article is to understand how five Dalcroze teachers make sense of their spiritual experiences while teaching Dalcroze Eurhythmics. After semi-structured interviews, we interpreted the experiences of each individual participant separately before doing a cross-case analysis. A six-step, iterative, and inductive data analysis cycle was followed. The superordinate themes that emerged are: Breathing is essential; Giving and receiving energy (physical and emotional); Creating connections through sound and movement; Awareness of self, other, environment, and music; Growth and learning; Meaning and holism; Wellbeing; and Precious moments of transcending time and space. Participants’ spiritual experiences are discussed against the background of “A conceptual model of spirituality in music education” as well as “A conceptual study of spirituality in selected writings of Émile Jaques-Dalcroze.” Music educators’ awareness of spirituality while teaching Dalcroze Eurhythmics could be heightened to increase their “pedagogical thoughtfulness and tact.”

Investigating practitioners' perceptions of the role of spirituality in osteopathic practice using Interpretative Phenomenological Analysis

BackgroundThere is a growing interest in a spiritual aspect to health and healthcare in many areas of medicine, but there has been little research that explores the potential spiritual aspect within osteopathic practice. AimThe aim of this phenomenological study was to explore the perceived nature, role, function and value of spirituality within osteopathic practice from a practitioner perspective. MethodsFive experienced osteopaths were interviewed and recordings were transcribed and analysed using Interpretative Phenomenological Analysis. Themes were identified and a description of the lived experience of spirituality in osteopathic practice emerged. ResultsThree master themes were identified: [A], A holistic approach to wellbeing, drew attention to the role of the mind-body connection and a belief in self-healing; [B], The therapeutic relationship, recognised that the therapeutic relationship was mediated by a sense of connectedness and practitioner self-awareness; [C], Intuitive engagements, recognised a transpersonal connection through touch and intuition, instantiated in sub-themes underlining the role of touch and other ways of knowing. ConclusionsIn this study spirituality in osteopathic practice was perceived to be reflected in a holistic approach to illness and wellbeing, facilitated by the therapeutic relationship. The therapeutic relationship was seen to be influenced through a sense of interconnectedness, the role of touch and intuitive insights. We conclude that respondents identify a spiritual dimension in osteopathic practice, which served to support a holistic approach, and influence positive outcomes.

Phenotypic Dimensions of Spirituality: Implications for Mental Health in China, India, and the United States.

While the field of empirical study on religion and spirituality in relation to mental health has rapidly expanded over the past decade, little is known about underlying dimensions of spirituality cross-culturally conceived. We aimed to bridge this gap by inductively deriving potential universal dimensions of spirituality through a large-scale, multi-national data collection, and examining the relationships of these dimensions with common psychiatric conditions. Five-thousand five-hundred and twelve participants from China, India, and the United States completed a two-hour online survey consisting of wide-ranging measures of the lived experience of spirituality, as well as clinical assessments. A series of inductive Exploratory Factor Analysis (EFA) and cross-validating Exploratory Structural Equation Modeling (ESEM) were conducted to derive common underlying dimensions of spirituality. Logistic regression analyses were then conducted with each dimension to predict depression, suicidal ideation, generalized anxiety, and substance-related disorders. Preliminary EFA results were consistently supported by ESEM findings. Analyses of 40 spirituality measures revealed five invariant factors across countries which were interpreted as five dimensions of universal spiritual experience, specifically: love, in the fabric of relationships and as a sacred reality; unifying interconnectedness, as a sense of energetic oneness with other beings in the universe; altruism, as a commitment beyond the self with care and service; contemplative practice, such as meditation, prayer, yoga, or qigong; and religious and spiritual reflection and commitment, as a life well-examined. Love, interconnectedness, and altruism were associated with less risk of psychopathology for all countries. Religious and spiritual reflection and commitment and contemplative practice were associated with less risk in India and the United States but associated with greater risk in China. Education was directly associated with dimensions of spiritual awareness in India and China but inversely associated with dimensions in the United States. Findings support the notion that spirituality is a universal phenomenon with potentially universal dimensions. These aspects of spirituality may each offer protective effects against psychiatric symptoms and disorders and suggest new directions for treatment.

Secret wisdom

Current models of spiritual development suggest that adolescents have limited capacity for spirituality and spiritual experiences. Adolescents are seen to have immature moral and ethical judgment and be incapable of deep spiritual experience due to lack of cognitive development. This mixed-methods study explored the existence of spiritual intelligence in adolescents using surveys to measure spiritual intelligence and spirituality: the spiritual intelligence self-report inventory (SISRI), the integrated spiritual intelligence scale (ISIS), and the intrinsic spirituality scale (ISS). High scorers were found on every survey, and all surveys were positively correlated. Top scorers were interviewed concerning their lived experience of spirituality. Thematic analysis revealed eight major categories: definition of spirituality, definition of God, importance of family, ways of connecting to the divine, spiritual experiences, role models, spiritual values, and skepticism of spirituality. Some adolescents display high levels of spiritual intelligence, which manifests as having spiritual values (e.g. altruism, compassion, openness), spiritual experiences, and practices to connect to the divine.

Spirituality: The Meaning as Experienced by Nurses Enrolled in Graduate Nursing Programs

The aim of this study was to understand the meaning of the lived experiences of spirituality by graduate nurses enrolled in graduate nursing programs, with the intent of bringing some clarity to the role of spirituality in nursing education and practice. The data collected in this study were recalled memory as graduate nurses lived the phenomenon of spirituality. A pilot study was conducted followed by qualitative phenomenological design. Ten graduate nurses participated in the study. The in-depth, audio-taped, face-to face, and open-ended, interviews took place in a quiet environment conducive to effective communication. The researcher observed the participants non-verbal interactions and listened attentively as they reflected on their lived experiences. The themes that emerged as a result of analyzing the data include the following: spirituality as an interconnecting force, consequences of spiritual care, personal and professional empowerment, existential quality of spirituality, and integrating spirituality in nursing research, education, education, and practice. Implications are optimistic in that the nursing profession can respond more efficiently; educating its practitioners more deliberately to address the spiritual needs of patients in a professional manner.

The Meaning of Spirituality at the End of Life

Spirituality has been described as one of the most important components of end-of-life care, yet there is limited research on the description of spirituality from those experiencing it at end of life. The aims of this study were to describe and interpret the lived experience of spirituality at the end of life among adults receiving hospice care and describe and interpret how these individuals’ remembered experiences of spirituality across the life span shape the meaning and experience of spirituality at the end of life. In this qualitative, phenomenological study, participants completed lifelines of their spiritual journeys throughout their lifetimes at study entry. One to 2 days later, they participated in a taped, unstructured interview, where they discussed their spirituality lifelines and described their current experiences of spirituality. Additional interviews were requested from participants. Eleven Midwest hospice patients participated. The lived experience of spirituality at the end of life was described within the context of spirituality lived throughout one’s life, as particularly manifested through themes of Connectedness, Spiritual Life Moments, Pick Up the Pieces and Move On, and Religion “Matters.” Spirituality remains a highly individualized concept and needs individualized assessment and interventions at end of life.

Principals’ and teachers’ views of spirituality in principal leadership in three primary schools

This article discusses key findings from my doctoral research involving a qualitative case study inquiring into the lived experiences of spirituality in principal leadership and its influence on teachers and their teaching within three public primary school contexts in New Zealand. Spirituality is understood in this article as a complex and controversial human phenomenon, the meaning of which may be shaped and re-shaped by diverse perspectives and experiences. It includes personal, social-cultural and transcendent connectedness, meaning making about life and living, and a desire for greater authenticity, resulting in consistency between people’s beliefs, moral-values, attitudes and their actions. The three principal participants believed their personal meanings of spirituality were intentionally and yet appropriately interwoven into a range of professional tasks, linked to characteristics of servant, transformational, moral and relational leadership styles, and contributed to their sense of resilience in the job. Most teacher participants perceived spirituality in their principal’s leadership as influential through the quality of their professional character, competence and conduct. Most teacher participants attributed positive effects on their professional attitudes and practice. However, there was some ambivalence and uncertainty associated with the phenomenon of spirituality and difficulty attributing influence to an integral dimension of the person who leads. The article concludes with several implications for school leaders and teachers.

Spiritual Identity outside Institutional Religion: A Phenomenological Exploration

This study explores the essence and meaning of the lived experience of spirituality outside institutional religion among individuals who experienced spiritual change. Based on a phenomenological analysis of in-depth interviews conducted with 25 Israeli adults, 12 men and 13 women between the ages of 25 and 66 years (M = 45.3), the findings indicate that the developmental process experienced by the participants yielded the establishment of a new identity—a clear and committed spiritual identity different from the modern (e.g., identity statuses) and some of the postmodern (i.e., hyphenated or hybrid) customary conceptualizations of identity. Within this general sense of spiritual identity, three major themes were identified that can be seen as dialectic dimensions: (1) self-centeredness and authenticity together with self-dissolution and surrender, (2) “being there” together with becoming, and (3) alienation together with a sense of mission. The similarities and differences between this spiritual identity and other forms of identity are discussed.

Motivations driving spiritual engagement based on a phenomenological study of spirituality amongst palliative care clients and caregivers

Objective: The attention given to spirituality has dramatically increased, especially in contemporary western society, because of its significant link to good health and well-being. Spirituality has relevance for individuals with life-limiting conditions. It is heightened when individuals encounter this predicament. The purpose of this research was to determine the essence of the lived experience of spirituality and spiritual engagement from the perspective of palliative care clients and caregivers. One of the objectives was to understand the reasons why they engage in spiritual matters and this is the focus of the paper. Methods: A qualitative approach, based on van Manen’s theoretical framework of hermeneutic phenomenology, was chosen for this research. This approach enabled human experience to be studied as it was lived and examined to the fullest breadth, depth and extent through a dynamic interplay of several research activities. In-depth interviews of four (4) palliative care clients and ten (10) caregivers from regional and rural Australia provided rich experiential discourse of what motivated them to engage in spiritual matters. Results: The driving force that motivated the study participants to engage in spirituality was the benefits they might derive in the process of spiritual engagement. The motivations for spiritual engagement could be categorised as intrinsic and/or extrinsic. Intrinsic motivation, defined as the innate propensity to engage one’s interest in spirituality and satisfy spiritual needs, included “to have peace and acceptance”, “to seek healing”, “to be able to cope”, and “to find positive meaning in illness and suffering”. Extrinsic motivation, which comes from external influences and events that constitute the incentives and consequences to pursue spirituality, included “to communicate love and concern”, “to better care for the loved one”, “to build intimate relationships”, and “to provide comfort to others”. Once the drive or motivation arose, behavior was energised to engage in spiritual matters, reaping both self-serving and altruistic benefits. Conclusions: Spirituality provided many real and potential benefits for those who engaged in it. Simply put, it helped participants cope. It becomes imperative for nurses and other health professionals to pay attention to these phenomena. The implications of this study relate to clinical practice and the educational preparation of nurses and other health professionals involved in caring for people with life-limiting conditions.

The lived experience of spirituality and dementia in older people living with mild to moderate dementia

A literature review highlighted the importance of understanding the subjective experience of spirituality and dementia. Two research aims were identified: to build an understanding of how older people's experience of spirituality, religion or faith is affected by having dementia and to understand how the spiritual aspects of their lives affect the experience of dementia. Six older people with mild to moderate dementia were interviewed about their experience of spirituality and dementia. Interview transcripts were analysed using Interpretive Phenomenological Analysis. Five superordinate themes were identified: experience of faith; searching for meaning in dementia; ‘I'm not as I was’ – changes and losses in experience of the self; staying intact; and current pathways to spiritual connection and expression. The results offered a unique perspective on the experience of spirituality and dementia, uniting themes from both research and theory concerning the experience of the self and the experience of spirituality in dementia.

Development of a conceptual nursing model for the implementation of spiritual care in adult primary healthcare settings by nurse practitioners

AbstractPurpose: The purpose of this research was to develop a conceptual nursing model for the implementation of spiritual care in adult primary care by nurse practitioners (NPs), with an emphasis on older adults.Data sources: The study was a descriptive, qualitative design incorporating a grounded theory and phenomenological approach. Purposive sampling was used to recruit participants to obtain a broad perspective of the lived experience of spirituality in primary care. Fourteen interviews were conducted with older adults, family NPs, community spiritual leaders/educators, and nuns. Data were analyzed using a constant comparative approach to identify themes of spiritual care.Conclusions: The results demonstrated that as the NP–patient relationship develops, the opportunity is often present for the NP to explore the adult's spiritual system. The NP and adult may develop an interspiritual relationship with the potential to use the adult's spirituality as a support resource.Implications for practice: The nursing model reflects a spiritual‐relational view. As the NP and older adult grow in relationship, they can grow into knowledge and use of spirit. The NP can use the adult's spirituality as a resource for helping the adult cope with ongoing and emerging problems. The model provides spiritual care guidance for NPs through evidence‐based concepts.

Longing: The Lived Experience of Spirituality in Adolescents with Duchenne Muscular Dystrophy

Although much has been written regarding ill adolescents, research has not described their spiritual response. The purpose of this descriptive phenomenological study was to describe the lived experiences of spirituality in adolescents with Duchenne muscular dystrophy using van Manen's phenomenological method. Findings from nine teens showed that the essential theme of spirituality was "longing," the strong desire for something unattainable. Consistent with Reed's (1992) paradigm for understanding spirituality, participants mediated their longing through "Connecting with others, self, and beyond self." These findings support the need for nursing to assess spirituality in teens and determine developmentally appropriate interventions to ameliorate longing.

Women's Experience of Spirituality Within End-Stage Renal Disease and Hemodialysis

The purpose of this descriptive, phenomenological qualitative study is to describe women's lived experiences of spirituality within end-stage renal disease (ESRD) and hemodialysis. The purposive volunteer sample of 16 women regularly attended two outpatient dialysis centers in a large Midwestern city. Audiotaped, transcribed interviews were analyzed using Colaizzi's method. These women affirmed that spirituality was extremely important in living with their illness and necessary treatment regime. Four major clusters of themes pertaining to the women's spiritual experience within their illness emerged: acceptance, understanding, fortification, and emotion modulation. Findings show that spirituality is of great importance in living with ESRD while receiving hemodialysis and suggest that spirituality may be a significant consideration in nursing and interdisciplinary health care. These findings may be used to improve holistic nursing practice and education in related areas.