Self-Transcendence Scale Research Articles

A creative-bonding intervention and a friendly visit approach to promote nursing students’ self-transcendence and positive attitudes toward elders: A pilot study

Nursing students' disinterest in caring for elders presents health care challenges. As the aged population increases, nursing faculty are challenged to improve students' attitudes toward elder care. Reed's self-transcendence theory guided this pilot study with nursing students (n=22) who implemented either a Creative-Bonding Intervention (CBI) or a Friendly Visit (FV) at senior citizen centers to test the effect of creative approaches on student self-transcendence and attitudes toward elders. Demographic data, a revised Kogan's Attitudes toward Old People statements, and Reed's Self-transcendence Scale were analyzed with descriptive, paired t test, ANCOVA, and Pearson correlation statistics. Results demonstrated significant differences in attitudes in the FV and changes in the expected directions in the CBI group. Self-transcendence had no significant changes. Valuable information was provided by students' comments about the interventions. Reed's belief that self-transcendence is present regardless of age was supported. Future studies are suggested with an increased sample size, a combined CBI/FV intervention, and supportive help during students' intervention delivery.

Self-Transcendence and Depression Among AIDS Memorial Quilt Panel Makers

Self-transcendence is a process that can help individuals reestablish well-being after experiencing a significant, life-altering event. In this study, we sought to identify the relationship between self-transcendence and depression in individuals who lost loved ones to HIV/AIDS and to describe and compare self-transcendence, self-transcendence variables of acceptance and spirituality, and depression among bereaved individuals who created AIDS Memorial Quilt panels with those who did not. The findings support Reed's self-transcendence theory, with inverse correlations between self-transcendence and depression obtained from both the total group and the panel makers. Significant differences were also found between certain self-transcendence variables and depression among the study participants related to gender and ethnicity. In addition, thematic analysis of panel maker interviews revealed five themes: Quilt panel making provides validation, Quilt panel making creates a living memory, liberating acceptance of loss, community of survivors, and connection to a higher power. These findings assist in understanding the complexities of the grief process and support the usefulness of Quilt panel making as an intervention for coping with grief related to HIV/AIDS.

Self-Transcendence and Well-Being in Homeless Adults

This study examines the relationships of spiritually and physically related variables to well-being among homeless adults. A convenience sample of 61 sheltered homeless persons completed the Spiritual Perspective Scale, the Self-Transcendence Scale, the Index of Well-Being, and items measuring fatigue and health status. The data were subjected to correlational and multiple regression analysis. Positive, significant correlations were found among spiritual perspective, self-transcendence, health status, and well-being. Fatigue was inversely correlated with health status and well-being. Self-transcendence and health status together explained 59% of the variance in well-being. The findings support Reed's theory of self-transcendence, in which there is the basic assumption that human beings have the potential to integrate difficult life situations. This study contributes to the growing body of evidence that conceptualizes homeless persons as having spiritual, emotional, and physical capacities that can be used by health care professionals to promote well-being in this vulnerable population.

Structured reminiscence: an intervention to decrease depression and increase self‐transcendence in older women

The purpose of this study was to assess the effect of group reminiscing on depression and self-transcendence of older women residing in an assisted living facility in southeast Texas. There were two major objectives for this study. One objective was to determine if depression decreased in older women after structured reminiscence group sessions held twice weekly for a six-week period. A second objective was to determine if self-transcendence increased after structured reminiscence group sessions held twice weekly for a six-week period. Reminiscence has been studied to determine its impact on a variety of conditions including but not limited to depression, self-esteem, fatigue, isolation, socialization, well-being, language acquisition and cognitive functioning. This review of research specifically focused on reminiscence, depression, self-transcendence and older people. Two groups were assessed at baseline, three and six weeks to answer the research questions. A sample of 24 women between the ages of 72 and 96 years were randomly assigned to either a reminiscence (experimental) group or the activity (control) group of the facility. Pearson's r was used to determine the magnitude of the relationship between subjects' responses on the Geriatric Depression Scale and the Self-Transcendence Scale. A mixed design analysis of variance (anova) was used to determine if there was a difference between the experimental and control groups on scores of the Geriatric Depression Scale and the Self-Transcendence Scale at baseline, three and six weeks. Data revealed a non-significant decrease in depression and increase in self-transcendence in the reminiscence group at the completion of six weeks, indicating a trend toward a positive result with reminiscence group sessions. The study also revealed an inverse relationship between depression and self-transcendence. These findings underscore the importance of screening older people for depression. One of the primary modalities used for the treatment of depression in elderly women is medication. Antidepressant medications lead to harmful side effects without alleviating the underlying depression. For these reasons, there is a need to research alternative therapies for treatment of depression in the older female. Reminiscence offers a possible intervention for treatment of depression in older women.

Relationship between secularly defined spiritual experiences and two different measures of religiousness

Numerous authors agree on the existence of a positive correlation between spiritual experiences and religious beliefs. The strength of this relationship, however, is amplified by the method of construction of scales measuring spirituality. Items in these scales typically consist of both descriptions of spiritual experiences, and accounts of those experiences as originating by way of the supernatural. In this article, we have created instruments measuring spirituality without including interpretations of spiritual experiences, as well as modifying two most commonly used scales, Piedmont?s Spiritual Transcendence Scale and Cloninger?s Self-Transcendence Scale, so that they also consisted exclusively of descriptions of spiritual experiences with no interpretations added. None of such conceived measures correlate with the two different measures of religiousness in our study - neither with religious beliefs, nor with religious practice.

Resilience, sense of coherence, purpose in life and self-transcendence in relation to perceived physical and mental health among the oldest old

Different concepts have been presented which denote driving forces and strengths that contribute to a person's ability to meet and handle adversities, and keep or regain health. The aim of this study, which is a part of The Umeå 85+ study, was to describe resilience, sense of coherence, purpose in life and self-transcendence in relation to perceived physical and mental health in a sample of the oldest old. The study sample consisted of 125 participants 85 years of age or older, who ranked themselves on the Resilience Scale, Sense of Coherence Scale, Purpose in Life Scale and Self-Transcendence Scale and answered the SF-36 Health Survey questionnaire. The findings showed significant correlations between scores on the Resilience Scale, the Sense of Coherence Scale, the Purpose in Life Test, and the Self-Transcendence Scale. Significant correlations were also found between these scales and the SF-36 Mental Health Summary among women but not among men. There was no significant correlation between perceived physical and mental health. The mean values of the different scales showed that the oldest old have the same or higher scores than younger age groups. Regression analyses also revealed sex differences regarding mental health. The conclusions are that, the correlation between scores on the different scales suggests that the scales measure some dimension of inner strength and that the oldest old have this strength at least in the same extent as younger adults. Another conclusion is that the dimensions that constitute mental health differ between women and men.

Effects of spiritual care training for palliative care professionals

Little is known about the effects of spiritual care training for professionals in palliative medicine. We therefore investigated prospectively the effects of such training over a six-month period. All 63 participants of the three and a half-day training were asked to fill out three questionnaires: before and after the training, as well as six months later. The questionnaires included demographic data, numeric rating scales about general attitudes towards the work in palliative care, the Self-Transcendence Scale (STS), the spiritual subscale of the Functional Assessment of Chronic Illness Therapy (FACIT-Sp) and the Idler Index of Religiosity (IIR). Forty-eight participants (76%) completed all three questionnaires (91% women, median age 49 years; 51% nurses, 16% hospice volunteers, 14% physicians). Significant and sustained improvements were found in self-perceived compassion for the dying (after the training: P=0.002; 6 months later: P=0.025), compassion for oneself (P <0.001; P =0.013), attitude towards one's family (P =0.001; P =0.031), satisfaction with work (P < 0.001; P = 0.039), reduction in work-related stress (P < 0.001; P = 0.033), and attitude towards colleagues (P = 0.039; P = 0.040), as well as in the FACIT-Sp (P < 0.001; P = 0.040). Our results suggest that the spiritual care training had a positive influence on the spiritual well-being and the attitudes of the participating palliative care professionals which was preserved over a six-month period.

Spiritual Influences on Ability to Engage in Self-Care Activities among Older African Americans

The influence of spiritual factors on the ability of African-American elders to carry out instrumental activities of daily living (IADL) independent of age, gender, education, and self-rated health is explored using the religion-health explanatory model in a cross-sectional sample of 96 African-American community dwelling adults 62 to 93 years of age. The Reed spiritual perspective (SPS) and self-transcendence (STS) scales are used to study spiritual factors (Reed, 1991). The typical respondent was 75 years of age, female, widowed with 10.4 years of education. Self-rated health and age are strongly related to IADL in models that include the other variables (R2 = 0.41, p < 0.01). Those who are younger and those who self-report better health have higher IADL scores than those without these characteristics. Spiritual factors are significantly related to IADL in a model that includes an interaction of STS with education (R2= 0.50). Among the least educated, STS is associated with higher scores of IADL. Addition of the interaction to the model resulted in a significant positive association of both STS and education with IADL. SPS was unrelated to IADL. Caregivers concerned with functional ability may want to consider interventions based on increasing a sense of self-transcendence, and to consider educational level as a potential moderator of this relationship. Criticism of the religion-health literature has suggested that putative health effects of religion may be exaggerated, because of failure to take confounding variables into account (Sloan, Bagiella, & Powell, 1999). However, this study and a recent survey by Musick, House, and Williams (2004) are evidence that it is just as likely that health benefits of religion would be hidden by confounders as that they would be exaggerated by them.

Self-Harm and Suicide Attempts in Individuals with Bulimia Nervosa

Self-harm has been identified as a clinical feature in at least a subgroup of women with bulimia nervosa. We explored how women with bulimia who engage in self-harming behaviors differ from women with bulimia without self-harming behaviors and from women with bulimia who attempt suicide with lethal intent. We compared features of the eating disorder, Axis I and II comorbidity, and Eating Disorder Inventory and Temperament and Character Inventory (TCI) scores across 19 women with bulimia who engaged in self-harming behaviors, 28 women with bulimia who reported suicide attempts with lethal intent, and 105 women with bulimia with no self-harming or suicidal behaviors. Women with bulimia nervosa and self-harm behaviors reported significantly more laxative abuse and drug abuse in general. Bulimic women with suicide attempts had the highest rates of overall comorbidity across the three groups. Individuals with self-harm scored significantly higher on the self-transcendence scale of the TCI. Bulimic women with self-harming behaviors appear to engage in more drug taking behavior--both associated with the eating disorder (laxatives) and in terms of illicit drug use. Overall, the highest rates of Axis I and Axis II comorbidity were associated with individuals with suicide attempts. High scores on self-transcendence may signal a greater sense of dissociation and disconnectedness in bulimic women who self-harm.

Self-transcendence in older men attending a prostate cancer support group.

Self-transcendence has been shown to be related to well-being in older adults, women with breast cancer, women with AIDS, gay men with AIDS, and a healthy population. The purpose of this descriptive pilot study was to examine self-transcendence in another high-priority population: older men with prostate cancer. A convenience sample of 23 men, age 60 and older (M = 69), from three prostate cancer support groups completed Reed's Self-Transcendence Scale (STS) and a demographic data form. The men were predominantly white (82.6%), of the Catholic faith (56.5%), married (78.3%), and not working (87.0%). Over half (65.2%) had a college degree or higher; most viewed their health as good (69.6%) or excellent (21.7%); and the majority (56.5%) viewed their prostate cancer as affecting some of their daily activities. These men scored high on the STS (M = 50.07), which was consistent with previous findings in other populations. Findings of this study contribute to Reed's middle-range theory of self-transcendence. The discovery that self-transcendence is relevant to this group of older men with prostate cancer provides a basis for nurses to investigate the phenomenon in this population and help their clients explore the benefits of the self-transcendence resource.

HIV, self-transcendence, and quality of life

Self-transcendence is a developmental characteristic that expands one's boundaries of the self to take on broader life perspectives, activities, and purposes that help one discover or make meaning of one's life. However, no quantitative studies were found in the research literature that focused on self-transcendence or on the relationship between self-transcendence and quality of life in people infected with HIV. To examine these variables in this population, 46 HIV-positive subjects completed Reed's Self-Transcendence Scale and Ferrans and Powers' Quality of Life Index. The results demonstrated that overall self-transcendence for this sample was relatively high; quality of life was higher than that reported in previous research; and there were some significant group differences among the three HIV clinical categories.