China
Africa
Explore chapters and articles related to this topic
Theories that inform horticultural therapy practice
Published in Rebecca L. Haller, Karen L. Kennedy, Christine L. Capra, The Profession and Practice of Horticultural Therapy, 2019
McDonough-Means et al. (2004) expand on the concept and definition of healing and on the skills useful in work toward this end. They explore the value of the further reaches of human nature and the spiritual aspects of healing, describing characteristics and development of the healing presence. Healing presence is defined as an interpersonal-, intrapersonal-, and transpersonal-to-transcendent phenomenon that leads to a beneficial, therapeutic, and/or positive spiritual change within another individual and also within the healer. Nature has been shown to promote and enhance spiritual experiences (Williams and Harvey 2001) and provides a good foundation and wide potential for a variety of spiritually oriented pursuits for patient and therapist alike (Fredrickson and Anderson 1999).
Management of the complex patien in the pain clinic
Published in Peter Wemyss-Gorman, John D Loeser, Pain, Suffering and Healing, 2018
The French existential philosopher and psychotherapist Julia Kristeva coined the term intertextuality in response to her study of semiotics. She suggests that the meaning of a text is not a simple two-way process between the author and the reader, but that meaning derives from a multiplicity of other texts. Intertextuality has subsequently been used in much wider contexts, and the intertextual space could be considered analogous to the transpersonal space referred to by some psychotherapists. Transpersonal psychology takes into account not only that which is obvious in the here and now, but also that which lies within the realms of the spiritual or higher consciousness. ‘The transpersonal relationship is the timeless facet of the psychotherapeutic relationship, which is impossible to describe, but refers to the spiritual dimension of the healing relationship.’5 Both ‘intertextual’ and ‘transpersonal’ are attempts to define the indefinable, that which falls into the remit of the explanatory gap.
A mode of health transmission
Published in Gavin J. Andrews, Non-Representational Theory & Health, 2018
Affective movement activity is a popular area of inquiry, other examples studied by geographers, that evoke wellness and wellbeing, including swimming (Foley, 2015), kayaking (Waitt and Cook, 2007), surfing and windsurfing (Evers, 2009; Humberstone, 2011), whilst related research has also begun to consider bodily functions and attributes that mediate affective transfers between bodies, such as sweat (Waitt and Stanes, 2015). In sum, affect is increasingly being explored and deployed as a key concept in more-than-representational health geography. Beyond the particular fields of scholarship described in this chapter, there remain many other areas of health and health care where it might help explain and convey important collective, energetic, and transpersonal aspects.
Finding the divine within: exploring the role of the sacred in psychedelic integration therapy for sexual trauma and dysfunction
Published in Sexual and Relationship Therapy, 2022
Psychedelic science is on the brink of revolutionizing psychiatric care. While aspects of this are quite exciting, I encourage therapists to think critically about the interplay of traditional healing aimed at the body, mind, and spirit, the role of ceremony, and the potential presence of a “plant spirit” as an ally in healing, contrasted with the emerging paradigm of medicalized psychedelic care aimed at treating specific symptoms in a clinical setting using synthetic substances. I hope as the field continues to unfold, more specific research will be aimed at treating sexual issues, but I suspect the deepest levels of healing sexual trauma are linked to our spiritual selves, to wholeness, and to our connection to the divine. As providers of Psychedelic Integration Psychotherapy, we can continue to introduce the conversation, provide the framework and permission, and hold space for our clients to heal these most deeply felt wounds by connecting profound transpersonal experiences to spiritual growth and healing.
Effects of a nursing care program based on the theory of human caring on women diagnosed with gynecologic cancer: a pilot study from Turkey
Published in Journal of Psychosocial Oncology, 2022
Gamze Teskereci, Hatice Yangın, Özen Kulakaç
The THC is put into practice by applying the Caritas Processes (CP). Caritas comes from the Greek word meaning “to cherish, to appreciate, to give special, if not loving, attention to. It represents charity and compassion, generosity of spirit”.15,16,21 The THC consists of 10 CP. The CP include: (CP1) cultivating the practice of loving-kindness and equanimity toward the self and others as foundational to caritas consciousness; (CP2) being authentically present; enabling, sustaining, and honoring the faith, hope, and the deep belief system and the inner-subjective life-world of the self and of the other; (CP3) cultivating one’s own spiritual practices and transpersonal self, going beyond the ego-self; (CP4) developing and sustaining a helping-trusting, caring relationship; (CP5) being present to, and supportive of, the expression of positive and negative feelings; (CP6) creatively using the self and all ways of knowing as part of the caring process; engaging in the artistry of caritas nursing; (CP7) engaging in genuine teaching-learning experiences that attend to the unity of being and subjective purpose; attempting to stay within the other’s frame of reference; (CP8) creating a healing environment at all levels; (CP9) administering sacred nursing acts of caring-healing by tending to basic human needs; and (CP10) opening and attending to the spiritual or mysterious and existential unknowns of life and death.15,16 In this study, all the CP were used.
Telemental Health during a Pandemic: Third Space Conversations
Published in Smith College Studies in Social Work, 2021
Mr. S, sick with Covid and living in a small space with his wife and four children, was referred to therapy to help him cope with the stress of illness. He worried that his inability to work would lead to homelessness for him and his family, a fate he and his wife had already endured when they left their home country. Mr. S was not sure “how talking would help him” as he shared his deep spiritual worldview, which contributed to his sense of “identity, resilience and hope” (Visser, 2015, p. 261). “Spirituality is a process of human life and development focused on the search for a sense of meaning, purpose, morality, and well being, in relationship with oneself, other people, other beings, the universe and ultimate reality, however understood, orienting around centrally significant priorities, and engaging a sense of transcendence, i.e., experience of what is deeply profound, sacred, or transpersonal” (Canda, Furman, & Canda, 2019, p. 5).