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PubMed1992

Concepts from eastern philosophy and Rogers' Science of Unitary Human Beings.

A brief outline of Buddhist thought is presented. Four concepts from early Indian philosophy which contributed to the development of the middle way consequence (Madhyamika Prasangika) school of Tibetan Buddhist philosophy are discussed. These are: action (karma), direct perception, emptiness, and dependent arising. An overview of Martha Rogers' science of unitary human beings is given, followed by a discussion of the concepts of energy field and integrality within her worldview. Buddhist concepts of action, direct valid perception, and emptiness are considered in relation to Rogers' notion of energy field; the concept of dependent arising is compared to Rogers' principle of integrality. It is proposed that Rogers' worldview includes areas of similarity with concepts used in Tibetan Buddhist philosophy.

Buddhism↗
PubMed1994

Tibetan Buddhist medicine: a transcultural nursing experience.

Tibetan medicine, at 2,500 years old, is considered the oldest surviving medical tradition. A combination of logical healing practices, spiritual methods, and mystical practice, this tradition has a holistic basis as one of its foundational theories. It is known as the earliest form of mind-body medicine and can lend much of its wisdom to holistic and psychosomatic medicine and nursing, as well as the emerging field of psychoneuroimmunology. A basic overview of Tibetan medicine, coupled with a Western-educated nurse's experience during the care of a Tibetan Buddhist monk, provided an expanded view of the riches inherent in transcultural holistic nursing.

Buddhism↗
PubMed2003

Scandal and psychiatry in early nineteenth-century Prussia.

An analysis of the Ernst Horn (1774-1848) malpractice scandal at Berlin's Charité Hospital in the second decade of the nineteenth century reveals two interesting facets. One was the social pressure put upon Horn to publish detailed inside information about the hospital, which ironically was to build his reputation as a pioneering clinical psychiatrist. The other was the professional antagonism among the physicians involved in she scandal. The behaviour of J. C. Reil (1759-1813) in this affair stood in sharp contrast to that of J. G. Langermann (1768-1832) and C. W. Hufeland (1762-1836), who were in charge of the hospital's administration. Much of the deep mutual antipathy among the players may be interpreted as an antagonism between the opposing camps of statists and academicians.

Buddhism↗
PubMed2005

Philosophy of mind in the Yogacara Buddhist idealistic school.

After some general introduction remarks on Indian philosophy, this essay deals with the structure of mind in the Yogacara Buddhist idealist school. Mind can be conceived as having two 'parts': the receptacle consciousness, constituted by the vasanas, or 'marks' left by any individual experience, which 'remains' in the mind in an unconscious state; and the function consciousness, constituted by these same vasanas transforming themselves into conscious ideas and representations, which are either of a cognizing ego or of congnized objects and beings and similar to the experiences that gave rise to them. Since a beginningless eternity, vasanas have been produced without anything real corresponding to them, in a fantasmagorical process.

Buddhism↗
PubMed2005

The meaning of death as experienced by elderly women of a Korean clan.

The objective of this ethnography is to describe the meaning of death as experienced by the elderly. The authors collected data through participant observation and ethnographic interview with 14 key informants in a Korean clan between September 1994 and November 2001. They examined the data using taxonomy, proxemics, and value analysis techniques. Meanings of death included the end of pain, the dispersion of existence, moving to the next life by transcending the boundary, returning to the original place, and escalating into the world of the men's group. These meaning are constructed in a sociocultural context of research fields and in accordance with patterns of behavior in everyday life.

Aged↗
PubMed2005

Mindfulness in hospice care: practicing meditation-in-action.

In this interpretive study, the authors explore the experience of mindfulness among hospice caregivers who regularly practice mindfulness meditation at a Zen hospice. They explore meditative awareness constituted within themes of meditation-in-action, abiding in liminal spaces, seeing differently, and resting in groundlessness. By opening into nonconceptual, paradoxical, and uncertain dimensions of experience, hospice caregivers cultivate internal and external environments in which direct experience is increasingly held without judgment. This inquiry points to in-between spaces of human experience wherein mindfulness fosters openness and supports letting go, and creating spaces for whatever is happening in attending the living-and-dying process.

Attitude to Death↗
PubMed2006

Managing shame and stigma: case studies of female carers of people with AIDS in southern Thailand.

The authors of this article discuss the effects of shame and stigma on female caregivers of people living with AIDS in southern Thailand. They conducted a longitudinal ethnographic case study over 8 months and collected data using interviews, observations, field notes, and journaling. The authors performed qualitative content analysis and narrative analysis. Public judgment was created in a moral climate, framed by Buddhist precepts of correct and honorable behavior, with different levels of tolerance and stigmatization between men and women. Women caregivers engaged in concealing practices, deception, and withdrawal from social relationships to manage the effects of shame and stigma.

Acquired Immunodeficiency Syndrome↗
PubMed1998

A spiritual response to the challenge of routinization: a dialogue of discourses in a Buddhist-initiated hospice.

The hospice vision of providing democratic and humane care of the dying needs to be operationalized in the "real world" of health care bureaucracies. It is at this interface between idealists and the demands of mainstream health care that hospice organizations experience compromise, diversion, and an ongoing threat to their singleness of purpose. This discussion explores this process of routinization through research findings on a hospice organization known as Karuna Hospice Service (KHS). Such findings suggest that, although this hospice inevitably defers to the bureaucratic demands of the system, KHS's spiritual discourse does offer some protection to the formalizing and dehumanizing demands of routinization. Such research findings are provided as a contribution to exploring and documenting the ways in which hospices are negotiating this difficult and important ideological challenge. It is argued that effectively meeting such a challenge is of central importance for the survival of the hospice movement.

Aged↗
PubMedDate not supplied

Who are our clients? A profile of a community-based Buddhist hospice.

One of the ongoing challenges for those involved in the hospice movement is to find ways of effectively extending the provision of hospice services to all in need. Pragmatic, empirical research that provides information on the present and potential hospice population is essential to foster the development of services if this challenge is to be met. This discussion presents a descriptive profile of the clients of a community-based Buddhist hospice in Brisbane, Australia, known as the Karuna Hospice Service (KHS). This descriptive profile makes a contribution to the important task of establishing where we currently are, in the hope that this will begin to delineate where fresh energy needs to be directed in the future.

Adult↗
PubMed2006

An Eastern perspective on change.

In Eastern, particularly Buddhist, thinking the process of change and impermanence is an integral part of existence. All suffering in life is the result of ignorance of this basic reality. A deeper awareness and appreciation of this fact leads to enlightenment and real happiness. It is the rapidity of change that is responsible for the illusory processes that create the sense of solidity, continuity, permanence, entity, agency, self or ego. Thus, the mind is able to mix the real with the unreal. In reality, there are merely processes. However, mere intellectual understanding of this is not enough. It requires experiential understanding through the expansion of consciousness and attention to these processes. It also requires experiential training, appropriate attitudes (such as kindness, compassion, joy and equanimity) and development which is often gradual. Thus, learning to appreciate and delight in the existential process of change is at the heart of the Buddhist approach. It is beneficial not only in the long run (i.e., leading to enlightenment and freedom from the cycle of birth and rebirth, the ultimate purpose of life) but also in the short term (i.e., by making living and dying enjoyable).

Attention↗
PubMed2002

Developing an adequate "pneumatraumatology": understanding the spiritual impacts of traumatic injury.

Psychosocial interventions and systematic theology are primary resources for chaplains and congregational pastors who care for victims of physical trauma. Yet these resources may not be adequate to address the spiritual impacts of trauma. This article proposes a preliminary "pneumatraumatology," drawing on early Christian asceticism and Buddhist mysticism to describe one way of understanding the spiritual impacts of traumatic injury. It also suggests possible responses to these impacts informed by narrative/constructionist perspectives and Breggemann's understanding of the dimensions of spiritual transformation in the Hebrew Bible.

Buddhism↗
PubMedDate not supplied

Developing a Buddhist approach to pastoral care: a peacemaker's view.

As the United States becomes a more multicultural and multireligious society, the ranks of healthcare chaplains are no longer being limited solely to Judeo-Christian clerics. In an effort to increase interfaith understanding and ecumenical awareness, the author presents one model of healthcare chaplaincy that derives itself from a Buddhist perspective and how he uses it in his daily work at a large medical center in the United States.

Buddhism↗
PubMed2003

A pilot study of selected Japanese nurses' ideas on patient advocacy.

This pilot study had two purposes: (1) to review recent Japanese nursing literature nursing advocacy; and (2) to obtain data from nurses on advocacy. For the second purpose, 24 nurses at a nursing college in Japan responded to a questionnaire. The concept of advocacy, taken from the West, has become an ethical ideal for Japanese nurses but one that they do not always understand, or, if they do, they find it difficult to fulfil. They cite nursing leadership support as necessary to enacting this role. Discussion on meaning of and the rationale for advocacy in a society where goodness or badness is relative to social situations and its impact may reveal two parallel but overlapping views of morality. Such a situation would not only influence notions of advocacy but also possibly render them more complex.

Adult↗
PubMed2006

Demands for religious care in the Taiwanese health system.

In order to care ethically nurses need to care holistically; holistic care includes religious/spiritual care. This research attempted to answer the question: Do nurses have the resources to offer religious care? This article discusses only one aspect--the provision of religious care within the Taiwanese health care system. It is assumed that, if hospitals do not provide enough religious services, nurses working in these hospitals cannot be fully ethical beings or cannot respect patients' religious needs. The relevant literature was reviewed, followed by a survey study on the provision of religious facilities and services. Aspects considered are: the religions influences in and on Taiwanese society; the religious needs of patients and their families; strategies that patients use to enable them to cope with their health care problems; professional motives for attuning to patients' religious needs; and hospital provision for meeting the religious and spiritual needs of patients. A survey of nursing executives showed differences between religious service provision in hospitals with and without a hospice ward. The practical implications for hospital management and nursing practice are discussed.

Attitude of Health Personnel↗