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PubMed1995

Nightingale's spiritual philosophy and its significance for modern nursing.

In her manuscript, Suggestions for Thought, Nightingale attempted to integrate science and mysticism. She wrote that the universe is the incarnation of a divine intelligence that regulates all things through law. For Nightingale, the laws of science are the "Thoughts of God." Because of her deep conviction about universal law, she did not believe in miraculous intervention as an answer to prayer. Human beings must discover the laws of God and apply them for health and wholeness. Prayer is attuning or joining one's personal self with the consciousness of God, which is found in the deepest recesses of one's own being. Nightingale's idea of spirituality as intrinsic to human nature and compatible with science can guide the development of future nursing practice and inquiry.

England↗
PubMed1983

A clinical study of four Unification church members.

Four women who were or had been members of the Unification church were studied by means of clinical interviews and psychological tests. The authors found that these women shared the following characteristics: 1) difficulties with heterosexual relations; 2) idealism and usually the wish to serve or unify others; 3) a spiritual world view with "magical-mystical" overtones; and 4) a tendency to deny and "wish away" threatening perceptions, specifically noted in projective testing. They suggest how these characteristics may have influenced the subjects' affinity for the life style and doctrines of the sect.

Adult↗
PubMed2003

A comparison of three views of spirituality in oncology nursing.

This article compares three views of spirituality with specific consideration for persons who live with cancer. These views represent theological, psychological, and nursing perspectives. Three dimensions of theologically inspired spirituality are discussed: institutional religious approaches, intellectual questioning, and mystical experiences. The authors review numerous psychological perspectives on the topic of spirituality, particularly from the analytic, humanistic, and existential schools of thought. A human becoming nursing theory perspective is also offered. The authors, who were friends, one a nurse and the other a person with cancer, suggest that nurses, who are able to offer true presence from a place of hope and fulfilled-emptiness, bear witness to persons in a way that can help them transfigure the experience of living with cancer.

Existentialism↗
PubMed2003

Sacrifice: an ethical dimension of caring that makes suffering meaningful.

This article is intended to raise the question of whether sacrifice can be regarded stituting a deep ethical structure in the relationship between patient and carer. The significance of sacrifice in a patient-carer relationship cannot, however, be fully understood from the standpoint of the consistently utilitarian ethic that characterizes today's ethical discourse. Deontological ethics, with its universal principles, also does not provide a suitable point of departure. Ethical recommendations and codices are important and serve as general sources of knowledge when making decisions, but they should be supplemented by an ethic that takes into consideration contextual and situational factors that make every encounter between patient and carer unique. Caring science research literature presents, on the whole, general agreement on the importance of responsibility and devotian with regard to sense of duty, warmth and genuine engagement in caring. That sacrifice may also constitute an important ethical element in the patient-carer relationship is, however, a contradictory and little considered theme. Caring literature that deals with sacrifice/self-sacrifice indicates contradictory import. It is nevertheless interesting to notice that both the negative and the positive aspects bring out importance of the concept for the professional character of caring. The tradition of ideas in medieval Christian mysticism with reference to Lévinas' ethic of responsibility offers a deeper perspective in which the meaningfulness of sacrifice in the caring relationship can be sought. The theme of sacrifice is not of interest merely as a carer's ethical outlook, but sacrifice can also be understood as a potential process of transformation health. The instinctive or conscious experience of sacrifice on the part of the individual patient can, on a symbolic level, be regarded as analogous to the cultic or religious sacrifice aiming at atonement. Sacrifice appears to the patient as an act of transformation to achieve atonement and healing. Atonement then implies finding meaningfulness in one's suffering. The concept of sacrifice, understood in a novel way, opens up a deeper dimension in the understanding of suffering and makes caring in 'the patient's world' possible.

Altruism↗
PubMed1999

Dealing with the fear of mutilation in the donation discussion.

Fear of mutilation is a significant barrier to organ and tissue donation. It constitutes an example of Mystical Thinking and may be seen as an exemplar of animal learning or, more specifically, as a representation of the "blood phobia." As such the fear is not amenable to conventional public education efforts. Cognitive and behavioral techniques used in treating other types of phobias should be studied as a way to remove this barrier to donation.

Animals↗
PubMed1997

Biological phenomena within a pyramid model--a preliminary study on wound healing.

The Great pyramid of Egypt has evoked a keen interest, both for its architectural marvel and mystical significance. Strange things (viz sharpening of razors, longer shelflife of vegetables, altered states of consciousness in humans) are said to occur within a pyramid constructed in the exact geometric proportion to that of Great Pyramid and kept with any of its diagonals aligned north-south along the magnetic axis of the earth. Not much is available in the literature that have subjected "biological phenomenon within a pyramid" to the scientific scrutiny. This is just a preliminary study with that objective. Wound healing, being a physiological response of the body to injury, the measurement of 'breaking strength' of incisional wound offers an easy, objective method of assessing wound healing. The study consisted a 'control group' and 'a test group', each of 12 albino rats (Wistar). A paramedian 1" incisional wound was created in both the groups. The controls were kept in the usual rat cages while the 'test group' within a wooden pyramid (18" x 28.25" x 26.9"). The breaking strength of the wounds were assessed on the 10th post-wounding day using Kulkarni's modified Lee and Tong method and the results showed a significantly higher value (P < .05) for the test group. Further there was histological evidence of better wound healing in the test group.

Animals↗
PubMed2003

Current ethical and other problems in the practice of African traditional medicine.

Medicine in Africa is regarded as possessing its own "life force", not just using a system of prescribing. This is because health problems are not only attributed to pathological explanations alone, but also to other "forces". Hence, traditional healers utter incantations to take care of negative forces which militate against achieving cure. Treatment in African traditional medicine (ATM) is holistic. It seeks to strike a balance between the patients' body, soul and spirit. The problems arise from the infiltration of charlatans into the field, the practice of using mystical explanations for ill-health, and inadequate knowledge of the properties and clinical use of herbal remedies. Despite its problems, ATM can work in parallel with orthodox medicine using its strengths rather than its weaknesses. ATM has to be applied within a uniform ethical system. Practitioners of ATM must follow the principles of autonomy and confidentiality.

Africa↗
PubMedDate not supplied

[Religious experiences and psychotherapeutic methods].

Special similarities between religious practices and psychotherapeutic methods are described: Magic practices are related to psychotherapeutic methods, based on suggestion. Mystic contemplation or the training of relaxation in religious cults is close to all relaxation-methods in psychotherapy. Religious cults with ascetic practices cause halluzinatoric reactions. We find many psychotherapeutic methods, which try to make use of the effects of artificial deprivation. Psychoanalysis and psychoanalytic treatment seems to be close to the jewish religion. Old talmudian wisdom asks the jew to make his best efforts in order to organize his own life well (man for himself). On the other hand the jewish religion asks all members of the religious group to be strictly obedient to the accepted laws and orders of God, otherwise the allience with God wil be lost. The patient in psychoanalysis is expected to do his best for his own wellbeing. On the other hand he is asked to accept special rules and laws of the therapy in order to keep the "working-allience" with his analyst. The psychoanalytic working-allience has some similarities with the allience with God which is important for the devoted jew.

Humans↗
PubMed1998

A close look at therapeutic touch.

CONTEXT: Therapeutic Touch (TT) is a widely used nursing practice rooted in mysticism but alleged to have a scientific basis. Practitioners of TT claim to treat many medical conditions by using their hands to manipulate a "human energy field" perceptible above the patient's skin. OBJECTIVE: To investigate whether TT practitioners can actually perceive a "human energy field." DESIGN: Twenty-one practitioners with TT experience for from 1 to 27 years were tested under blinded conditions to determine whether they could correctly identify which of their hands was closest to the investigator's hand. Placement of the investigator's hand was determined by flipping a coin. Fourteen practitioners were tested 10 times each, and 7 practitioners were tested 20 times each. MAIN OUTCOME MEASURE: Practitioners of TT were asked to state whether the investigator's unseen hand hovered above their right hand or their left hand. To show the validity of TT theory, the practitioners should have been able to locate the investigator's hand 100% of the time. A score of 50% would be expected through chance alone. RESULTS: Practitioners of TT identified the correct hand in only 123 (44%) of 280 trials, which is close to what would be expected for random chance. There was no significant correlation between the practitioner's score and length of experience (r=0.23). The statistical power of this experiment was sufficient to conclude that if TT practitioners could reliably detect a human energy field, the study would have demonstrated this. CONCLUSIONS: Twenty-one experienced TT practitioners were unable to detect the investigator's "energy field." Their failure to substantiate TT's most fundamental claim is unrefuted evidence that the claims of TT are groundless and that further professional use is unjustified.

Humans↗
PubMed1977

Transcendental mediatation: a psychological interpretation.

The authors suggest that Transcendental Meditation offers a great deal of promise for use in helping relationships. They also suggest that the technique might receive wider acceptance if it could be explained in other than a purely philosophical or mystical way. For that reason, in their article they offer a psychological interpretation of the TM process.

Attention↗
PubMed2006

[Blood circulation and the trinity. Medical antitrinitarians Michael Servet (1511-1553) and Giorgio Biandrata (1515-1588)].

This paper centers on the relationship between renaissance medicine and antitrinitarianism forming an important part of the radical reformation in 16th century. Antitrinitarians denied the theological concept of the triune Christian God. Modern antitriniarianism was first formulated by Michael Servetus, a Spanish physician. The doctrine soon won disciples in northern Italy (Padua, Pisa, Rome) and in some countries of eastern central Europe (Poland, Moravia, Transylvania). Physicians who believed in or sympathized with antitrinitarianism revolutionized the theory of blood flow. They developed new concepts leading to Harvey's theory of the circulation of the blood. Parts of Servet's theory looked like Paracelsus's mystical idea of the eternal flesh of the body of Christ (Latin limbus aeternus), but later the medicine and natural philosophy of antitrinitarian physicians tended to be empiristic, rational and sometimes materialistic. They contributed heavily to the diffusion and physiological foundation of antitrinitarian concepts like unitarianism, tolerance and irenism.

Blood Circulation↗
PubMed2005

Mr. A's creative adventure: reflections on drives and psychic conflict.

The author discusses psychic conflict in the context of Freudian drive theory and its relationship to primal fantasies and repression. Freud's metaphor of the "Mystic Writing Pad" is reviewed, with particular attention to psychotic perception, especially the lack of ability to differentiate between self and object. Psychoanalytic psychodrama is proposed as an effective treatment modality in such cases, and an illustrative clinical example is presented.

Adult↗
PubMed1995

Toxicological data needed for safety evaluation and regulation on inherent plant toxins.

Although the awareness that natural compounds in foodstuffs can have implications for human health is growing, there is a lack of data on the toxicology and occurrence. To enable the safety evaluation of inherent plant toxins adequate toxicological data are necessary. Of most inherent plant toxins at best only limited toxicological data are available, which makes it impossible to perform an accurate safety evaluation. This limited knowledge of inherent plant toxins permits the mystical claim of safety on the basis of history of food use, and thus the development of specific food safety regulation has been postponed. To further develop flexible and adequate regulation, for at least some inherent plant toxins, an adequate set of toxicological data should be available in order to verify and validate the initial regulation. Several problems (e.g., availability of the plant toxin or accuracy of historical human toxicity data) which arise when gathering the necessary data and the development of regulations are discussed and elaborated with a few examples such as solanum alkaloids and glucosinolates. As long as nobody is held responsible to study safety aspects of inherent plant toxins, the lack of data will persist. Therefore a certain level of regulation should be recommended to provide the data needed. Such safety research projects integrated with new agricultural developments should be endorsed by the European Union and other international bodies.

Animals↗
PubMed2000

The revised transliminality scale: reliability and validity data from a Rasch top-down purification procedure.

The concept of transliminality ("a hypothesized tendency for psychological material to cross thresholds into or out of consciousness") was anticipated by William James (1902/1982), but it was only recently given an empirical definition by Thalbourne in terms of a 29-item Transliminality Scale. This article presents the 17-item Revised Transliminality Scale (or RTS) that corrects age and gender biases, is unidimensional by a Rasch criterion, and has a reliability of.82. The scale defines a probabilistic hierarchy of items that address magical ideation, mystical experience, absorption, hyperaesthesia, manic experience, dream interpretation, and fantasy proneness. These findings validate the suggestions by James and Thalbourne that some mental phenomena share a common underlying dimension with selected sensory experiences (such being overwhelmed by smells, bright lights, sights, and sounds). Low scores on transliminality remain correlated with "tough mindedness" in on Cattell 16PF test, as well as "self-control" and "rule consciousness," whereas high scores are associated with "abstractedness" and an "openness to change" on that test. An independent validation study confirmed the predictions implied by our definition of transliminality. Implications for test construction are discussed.

Adolescent↗
PubMed2002

Physical, neural, and mental timing.

The conclusions drawn by Benjamin Libet from his work with colleagues on the timing of somatosensorial conscious experiences has met with a lot of praise and criticism. In this issue we find three examples of the latter. Here I attempt to place the divide between the two opponent camps in a broader perspective by analyzing the question of the relation between physical timing, neural timing, and experiential (mental) timing. The nervous system does a sophisticated job of recombining and recoding messages from the sensorial surfaces and if these processes are slighted in a theory, it might become necessary to postulate weird operations, including subjective back-referral. Neuroscientifically inspired theories are of necessity still based on guesses, extrapolations, and philosophically dubious manners of speech. They often assume some neural correlate of consciousness (NCC) as a part of the nervous system that transforms neural activity in reportable experiences. The majority of neuroscientists appear to assume that the NCC can compare and bind activity patterns only if they arrive simultaneously at the NCC. This leads to a search for synchrony or to theories in terms of the compensation of differences in neural delays (latencies). This is the main dimension of the Libet discussion. Examples from vision research, such as "temporal-binding-by-synchrony" and the "flash-lag" effect, are then used to illustrate these reasoning patterns in more detail. Alternatively one could assume symbolic representations of time and space (symbolic "tags") that are not coded in their own dimension (not time in time and space in space). Unless such tags are multiplexed with the quality message (tickle, color, or motion), one gets a binding problem for tags. One of the hidden aspects of the discussion between Libet and opponents appears to be the following. Is the NCC smarter than the rest of the nervous system, so that it can solve the problems of local sign (e.g., "where is the event"?) and timing (e.g., "when did it occur?" and "how long did it last?") on its own, or are these pieces of information coded symbolically early on in the system? A supersmart NCC appears to be the assumption of Libet's camp (which includes Descartes, but also mystics). The wish to distribute the smartness evenly across all stages of processing in the nervous system (smart recodings) appears to motivate the opponents. I argue that there are reasons to side with the latter group.

Brain↗
PubMed2000

Intrascleral concentration vs depth profile of mitomycin-C after episcleral application: impact of irrigation.

Mitomycin-C has been reported to cause toxic effects on the ciliary body after episcleral application during glaucoma surgery. We investigated the intrascleral diffusion of mitomycin-C in an experimental model. The episcleral sides of scleral quadrants of 14 human donor eyes were exposed for 5 min to sponges (corneal light shield, Merocel corp., Mystic, CT, U.S.A.) soaked with 200 microg ml(-1)mitomycin-C. After the exposure one of four quadrants was not irrigated and the episcleral sides of three quadrants were irrigated with 40, 100 and 200 ml saline. A 9 mm scleral disk was punched out with a trephine and frozen on a kryotome plate 2 min after the end of mitomycin-C exposure. An 8 mm diameter scleral disk was then cut with a trephine, again frozen on a kryotome plate and then horizontally dissected with a kryotome. For analysis purposes seven cuts of 20 microm thickness were combined to one layer of 140 microm. Six layers could be reproduced and were analysed. The mitomycin-C concentrations of these layers were analysed by high-performance liquid chromatography. A concentration vs depth profile was calculated for each group, and the half-width of concentration was calculated by log-linear regression. The mitomycin-C concentration of layer 1 was 24.51 microg g(-1)(+/-7.52) without irrigation, 13.15 microg g(-1)(+/-4.38) after 40 ml irrigation, 10.29 (+/-3.53) after 100 ml irrigation and 8.4 microg g(-1)(+/-1.62) after 200 ml irrigation. In layers 1-3 the concentration of mitomycin-C was significantly reduced by irrigation (ANOVA). In the deeper intrascleral layers irrigation had no effect on the mitomycin-C concentrations. Between layers 2 and 6 the half-width of the mitomycin-C concentration was 101 microm (no-irrigation group), 141 microm (40 ml irrigation group), 153 microm (100 ml irrigation group), and 164 microm (200 ml irrigation group). Irrigation reduced the mitomycin-C concentration only down to half of the scleral thickness, leaving the deep intrascleral concentrations unchanged.

Antibiotics, Antineoplastic↗
PubMed1987

The butterfly and the serpent: culture, psychopathology and biomedicine.

Cultural explanations of psychopathology in the West have rarely employed models derived by anthropologists for small-scale non-literate communities. Some general features of those ritual patterns usually classed as 'culture-bound syndromes' are applicable to Western neurosis. Such reactions articulate both personal predicament and public concerns, usually core structural oppositions between age groups or the sexes. They gain their power by relying on certain unquestionable assumptions which, although beyond everyday jural relationships, articulate such relationships. In the case of Western reactions, such 'mystical sanction' is provided by biomedicine. Theoretical paradigms emphasize either the individual pragmatic or expressive aspects, or social homeostasis.

Agoraphobia↗