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PubMedDate not supplied

Why not person-centered care? The challenges of implementation.

Do we always "keep our eye on the ball"--the patient? Do we continue to put our hearts and souls, as leaders, into building and supporting that relationship between persons serving and persons served? This article illuminates both the challenges and benefits of implementing a sustainable person centered care model. Patient-centered care (PCC) models have been around for many years, and in fact, many hear "PCC" and cringe. Nurses in particular view such models as economic tools for productivity. It is then hypocrisy to be carrying a name such as PCC. And yet, despite the history and the barriers, it is the only model for a better way of providing health care in America. The author shares her models on how to begin this work of transformation and create a new culture that always "points to true north"--the persons served and the persons serving.

Attitude of Health Personnel↗
PubMedDate not supplied

Healing is who we are ... and who are we?

Yavapai Regional Medical Center (YRMC) has created, developed, embraced, and shared its vision of a total healing environment. The management/leadership team identified the values of respect, integrity, accountability, commitment, and quality as norms of behavior to reach YRMC's vision. This article describes how senior management at YRMC supports and reinforces the healing process as part of their everyday work life, resulting in better patient care and an improved bottom line. Nursing executives know that healing is the mantra of caregiving and the foundation of nursing itself. It is an invitation to each employee to invite his/her soul to work, which allows all employees to partner with nursing to become caregivers for each other. Understanding the transformation at YRMC begins with reading and listening to the stories that follow of the experiences and talents of the employees. Others are encouraged to use our model by first recognizing the positive talents and experience of staff members and then telling and retelling the stories that come from these experiences. We believe this will enhance the current healing in your organization and improve your environment "one conversation at a time," as it happened at YRMC. Yavapai Regional Medical Center is proud of its accomplishments. We wish to share our story and journey so that each nurse executive can be inspired to develop and live his/her own vision to create this healing environment.

Arizona↗
PubMedDate not supplied

Creating a caring practice environment through self-renewal.

The soul of nursing is seeking the good of self and others through compassionate caring. Healing and caring for oneself is vital to have the energy to compassionately care for others. Nurse leaders have the moral responsibility to facilitate self-care, renewal, and healing in the organizational culture to foster caring and trusting relationships. Nurses who have a strong sense of self and caring will provide holistic patient care grounded in caring values.

Attitude of Health Personnel↗
PubMedDate not supplied

Caring for the community.

Nurses can play a unique role in caring for their communities. The first and most obvious role is the direct care of patients, the underlying raison d'etre of nursing, and second is the indirect care of the patients' families and friends. The hands-on healing image of nurses is held by many people and personified through the years by such real-life examples as Clara Barton. It is also the image that attracts many to nursing and is fueled by desire--the desire to help, to make a positive difference, and to serve people. It is often a powerful one-on-one connection between caregiver and receiver, nurse and patient, that defines the role of nursing. Yet, nurses can--and should--play broader roles in caring for their communities. This includes the internal community within one's own organization, the environment in which nurses work, and the larger external community--or communities--in which one lives. By reaching out and caring for the broader communities, nurses have the opportunity to grow while the communities benefit from their participatory caring. In addition, the image of nursing is enhanced externally. The nurse as community caregiver melds the heart and soul of nursing for a new 21st century model of caring.

Attitude of Health Personnel↗
PubMedDate not supplied

The cycle of caring.

This article discusses areas where nurse leaders may make conscious and deliberate efforts to impact the organization's culture for caring. Leaders must first care for caregivers and have a commitment to their well-being. It is essential that we develop and engage in programs and activities that help staff with their personal struggles and propel them forward on the journey to being their best selves. We must seek to give them the skills and competencies necessary to work in a caring environment. Nurse leaders must facilitate the development and implementation of programs that foster a caring and compassionate culture. The author shares 2 programs that nourish the soul during difficult times for patients and their loved ones in the hospital setting-End-of-Life program and Massage Therapy program. Just as we care for those within our walls, we must also plan and deliver programs that promote health and well-being of our community. Such programs are an integral part of fulfilling our organization's mission of caring for the community. New and proven technologies advance our profession and contribute in invaluable ways to a healing environment; however, it is critical that we retain the art of caring, fundamental from the past and that helped to shape the profession of nursing.

Attitude of Health Personnel↗
PubMed2001

Unitary appreciative inquiry.

Unitary appreciative inquiry is described as an orientation, process, and approach for illuminating the wholeness, uniqueness, and essence that are the pattern of human life. It was designed to bring the concepts, assumptions, and perspectives of the science of unitary human beings into reality as a mode of inquiry. Unitary appreciative inquiry provides a way of giving fullest attention to important facets of human life that often are not fully accounted for in current methods that have a heavier emphasis on diagnostic representations. The participatory, synoptic, and transformative qualities of the unitary appreciative process are explicated. The critical dimensions of nursing knowledge development expressed in dialectics of the general and the particular, action and theory, stories and numbers, sense and soul, aesthetics and empirics, and interpretation and emancipation are considered in the context of the unitary appreciative stance. Issues of legitimacy of knowledge and credibility of research are posed and examined in the context of four quality standards that are deemed important to evaluate the worthiness of unitary appreciative inquiry for the advancement of nursing science and practice.

Consciousness↗
PubMedDate not supplied

The ethic of "the organizational good": is doing the right thing enough?

An organization whose members are acculturated to behave morally according to specified principles practices "the organizational good." "The organizational good" is the soul of an organization; it should not change. If the Board of Directors, Chief Executive Officer, managers, and members reinforce ethical principles by modeling them, an organization can thrive; if not, the organization may become ethically bankrupt. It is the premise of this article that the increasingly common errant behavior of some organizations and their Chief Executive Officers today is because they do not practice the ethic of "the organizational good."

Administrative Personnel↗
PubMed2003

The life mission theory III. Theory of talent.

When we acknowledge our purpose as the essence of our self, when we take all our power into use in an effortless way, and when we fully accept our own nature--including sex and sexuality, our purpose of life takes the form of a unique talent. Using this talent gives the experience of happiness. A person in his natural state of being uses his core talent in a conscious, joyful, and effortless way, contributing to the world the best he or she has to offer. Full expression of self happens when a person, in full acceptance of body and life, with whole-hearted intension, uses all his personal powers to realize his core talent and all associated talents, to contribute to his beloved and to the world. Thus, self-actualisation is a result of a person fully expressing and realizing his core talent. The theory of talent states that a core talent can be expressed optimally when a human being takes possession of a three-dimensional space with the axis of purpose, power and gender, as we have a threefold need: Acknowledging our core talent (our purpose of life) and intending it; Understanding our potential powers and manifesting them; Accepting our human form including our sex and expressing it. The first dimension is spiritual, the next dimension is mental, emotional and physical, and the third dimension is bodily and sexual. We manifest our talents in a giving movement from the bottom of our soul trough our biological nature onto the subject and object of the outer world. These three dimensions can be drawn as three axes, one saggital axis called purpose or love or me-you, one vertical axis called power or consciousness (light) or heaven-earth, and one horizontal axis called gender or joy or male-female. The three core dimensions of human existence are considered of equal importance for expression of our life purpose, life mission, or core talent. Each of the dimensions is connected to special needs. When these needs are not fulfilled, we suffer and if this suffering becomes unbearable we deny the dimension or a part of is. This is why the dimensions of purpose, power and gender become suppressed from our consciousness.

Adult↗
PubMed2004

Quality of life as medicine III. A qualitative analysis of the effect of a five-day intervention with existential holistic group therapy or a quality of life course as a modern rite of passage.

Existential group therapy seems to be a very efficient way of inducing the holistic state of healing, described in the holistic process theory of healing. We have designed a series of four quality of life (QOL) and health courses of 5-days duration called "Philosophy of Life that Heals--Courses in QOL and Personal Development". The four courses are meant to be taken over four consecutive years. They contain training in philosophy of life and existential theory as well as exercises in holding: awareness, respect, care, acknowledgment, and acceptance. The courses teach the participants respect, love, and intimacy; help them to draw on their seemingly unlimited hidden resources; and inspire them to take more responsibility for their own life. Exercises are accomplished with a partner chosen at the course as: (1) a person you like, (2) a person you do not know already, or (3) a person to whom you want to give help, support, and holding more than you want to get help from him or her. Pilot studies with 5-day quality of life interventions that combine training in quality of life philosophy with psychotherapy and bodywork have proved effective on patients with chronic pain and alcoholism. The present design aims to take this a step further and engage the patients in a process of personal growth that will last for years. The aim is to lead them to a stabile state of quality of life, health, and ability, from where they will not again fall into sickness and unhappiness. The focus of these courses is as much on prevention as is it on healing. The existential group therapy induces spontaneous healing of body, mind, and soul that seems to be highly efficient with hopefully lasting results. Every course is intended to give an immediate improvement in the quality of life, so its efficiency can be measured with the square curve paradigm. We have studied the participant"s accounts from their experience with the courses and have analyzed the remarkably large, qualitative changes in the state of being, quality of life, health, and consciousness, which many participants experience during the course. The long-term and preventative effects of the courses have yet to be documented.

Existentialism↗
PubMed2004

Clinical holistic medicine: holistic pelvic examination and holistic treatment of infertility.

In clinical holistic practice, it is recommended that ample time is spent with the gynecological or pelvic examination, especially in cases of women with suspected old emotional traumas following early childhood cases of incest or sexual abuse. The holistic principles of holding and processing should be followed with the purpose of healing the patient, re-establishing the natural relationship with the body, sexuality, and reproductive organs. Sexual violations are often forcibly repressed. It appears that the tissues that were touched during the violation often bear the trauma. It is characteristic of these patients that their love lives are often problematic and do not provide the necessary support to heal the old wounds in the soul and therapy is therefore indicated. When this is concerned with the reproductive organs, it poses particular difficulties, as the therapy can easily be experienced as a repetition of the original violation, not least due to the risk of projection and transference. There is, therefore, a need for a procedure that is familiar to and safe for the patient, for all work that involves therapeutic touching of sexual organs over and beyond what is standard medical practice. This paper presents one case story of earlier child sexual abuse and one case of temporary infertility. We have established a procedure of slow or extended pelvic examination, where time is spent to make the patient familiar with the examination and accept the whole procedure, before the treatment is initiated. The procedure is carried out with a nurse, and 3 h are set aside. It includes conversation on the present condition and symptoms; concept of boundaries; about how earlier assaults can be projected into the present; establishment of the therapeutic room as a safe place; exercises on when to say "stop"; therapeutic touch; visualization of the pelvic examination step by step beforehand; touching on the outside of the clothes with repetition of the "stop" procedure if necessary; pelvic examination paying special attention to traumatized (damaged/scarred/blocked) areas with feel, acknowledge, and let go of the traumatized areas; postprocessing of emotions and traumas with final healing. The patient cannot be healed until negative decisions are found and dropped with a tour back to the present, to let go of negative sentences and ideas, and a plan for further positive progress.

Adult↗
PubMed2005

Clinical holistic medicine: mental disorders in a holistic perspective.

From a holistic perspective, psychiatric diseases are caused by the patient's unwillingness to assume responsibility for his life, existence, and personal relations. The loss of responsibility arises from the repression of the fundamental existential dimensions of the patients. Repression of love and purpose causes depersonalization (i.e., a lack of responsibility for being yourself and for the contact with others, loss of direction and purpose in life). Repression of strength in mind and emotions leads to derealization (the breakdown of the reality testing, often with mental delusions and hallucinations). The repression of joy and gender leads to devitalization (emotional emptiness, loss of joy, personal energy, sexuality, and pleasure in life). The losses of existential dimensions are invariably connected to traumas with life-denying decisions. Healing the wounds of the soul by holding and processing will lead to the recovery of the person's character, purpose of life, and existential responsibility. It can be very difficult to help a psychotic patient. The physician must first love his patient unconditionally and then fully understand the patient in order to meet and support the patient to initiate the holistic process of healing. It takes motivation and willingness to suffer on behalf of the patients in order to heal, as the existential and emotional pain of the traumas resulting in insanity is often overwhelming. We believe that most psychiatric diseases can be alleviated or cured by the loving and caring physician who masters the holistic toolbox. Further research is needed to document the effect of holistic medicine in psychiatry.

Adult↗
PubMed2006

Human Development IX: a model of the wholeness of man, his consciousness, and collective consciousness.

In this paper we look at the rational and the emotional interpretation of reality in the human brain and being, and discuss the representation of the brain-mind (ego), the body-mind (Id), and the outer world in the human wholeness (the I or "soul"). Based on this we discuss a number of factors including the coherence between perception, attention and consciousness, and the relation between thought, fantasies, visions and dreams. We discuss and explain concepts as intent, will, morals and ethics. The Jungian concept of the human collective conscious and unconscious is also analyzed. We also hypothesis on the nature of intuition and consider the source of religious experience of man. These phenomena are explained based on the concept of deep quantum chemistry and infinite dancing fractal spirals making up the energetic backbone of the world. In this paper we consider man as a real wholeness and debate the concepts of subjectivity, consciousness and intent that can be deduced from such a perspective.

Consciousness↗
PubMed2002

Risk perception and new age beliefs.

This is a study of risk perception in relation to New Age (NA) beliefs, including traditional folk superstition and belief in paranormal phenomena, as well as use of alternative healing practices. Data were also obtained on trust dimensions and on personality and psychopathology variables, as well as religious involvement. It was found that four factors accounted for the investigated NA beliefs, which were termed higher consciousness beliefs, denial of analytic knowledge, traditional superstition, and belief in the physical reality of the soul. NA beliefs were strongly and positively related to religious involvement, and negatively to educational level. These beliefs were also positively related to maladjustment and to concerns over tampering with nature. In regression analyses, it was found that NA beliefs explained about 15% of the variance of perceived risk, and that the most powerful explanatory factors were higher consciousness beliefs and beliefs in paranormal phenomena. Traditional superstition and use of healing practices did not contribute to explaining perceived risk.

Complementary Therapies↗
PubMed2000

Orpheus and Eurydice: a creative agony.

The archaic story of the Thracian musician Orpheus and his bride Eurydice is heard first as an ancient myth of marriage and death, wedding and separation. The mixture of expectation and dread in its sentiments is sounded still today in the contemporary wedding songs and funeral laments of the Mediterranean and the Balkans. Similar sequences of engagement and withdrawal, ascent and descent, change and metamorphosis are found in the adventures and vicissitudes of other mythic figures. Its premise of the soul's transmigration and its promise of psychic transformation inspired the religious ruminations and philosophic speculation of many centuries. The shifting keys in the songs of Orpheus and the cries of Eurydice score the shocking emotions of epiphanal moments, the creative 'agon', and a depth psychological passage. With its crescendos and denouements, the Orpheus/Eurydice phenomenon suggests the range of experience as one both engages reality and reaches toward meaning.

Humans↗
PubMed2001

Experience of the Self in a lifetime.

While listening to a concert at the age of 20, I suddenly was overcome by a feeling of oneness. The music had touched deeper levels of my soul, which much later I could understand as an experience of the Self. Music may arouse opposite feelings, the source of which is the ambivalence of the Self, of God. These opposites within the Godhead are best explained by the word numinosity, a term coined by Rudolf Otto in his book The Idea of the Holy. Love and fear are opposite feelings with regard to God, to the 'numen'. A meaningful change in my life occurred at the age of 38 when my wife and myself decided to leave Switzerland and immigrate to Israel. Several dreams pointed to the necessity of settling in the Biblical Land, the earth being a manifestation of the mother archetype. The Jungian term Self is discussed by examples from my own analysis and by quoting Edinger. The Self is the mystery of conjunction of feminine and masculine energy. This was clear to me, but what about the evil, dark side of God, of his destructive side, of Satan or the devil, of Christ and Antichrist? I experienced the dark side of God when the Nazis rose to power, unleashing WW II and killing 6 million Jews in the Holocaust.

Autobiographies as Topic↗
PubMed2006

Queering gender: anima/animus and the paradigm of emergence.

An exploration into the world of the queer others of gender and sexuality moves us beyond the binary opposition of male/masculinity and female/femininity in our understanding of gender and expands the meaning of gender and sexuality for all humans. A revision of Jungian gender theory that embraces all genders and sexualities is needed not only to inform our clinical work but also to allow us to bring Jungian thought to contemporary gender theory and to cultural struggles such as gay marriage. The cognitive and developmental neurosciences are increasingly focused on the importance of body biology and embodied experience to the emergence of mind. In my exploration of gender I ask how gender comes to be experienced in a developing body and how those embodied gender feelings elaborate into a conscious category in the mind, a gender position. My understanding of emergent mind theory suggests that one's sense of gender, like other aspects of the mind, emerges very early in development from a self-organizing process involving an individual's particular body biology, the brain, and cultural environment. Gendered feeling, from this perspective, would be an emergent aspect of mind and not an archetypal inheritance, and the experiencing body would be key to gender emergence. A revised Jungian gender theory would transcend some of the limitations of Jung's anima/animus (A/A) gender thinking allowing us to contribute to contemporary gender theory in the spirit of another Jung; the Jung of the symbolic, the mythic, and the subtle body. This is the Jung who invites us to the medial place of the soul, bridging the realm of the physical body and the realm of the spirit.

Culture↗
PubMed1991

In defence of Cartesian dualism and the hermeneutic horizon.

In this paper, the author proposes to consider the intricate interplay between the art and science of nursing. The caring role, intrinsic to the meaning of the word 'nurse' constrains nursing under the rubric of the arts, while nursing that embraces high technology constrains the discipline under the rubric of science. Thus, the traditional dichotomy that obtains between the arts and sciences seriously complicates the notion of nursing. As a science, nursing adopts the materialist theory of the mind that endorses the inseparability of mind and body. However, as an art, nursing is more closely aligned with dualist interactionism which considers the mind and body to be separate, interacting entities. Nursing is a caring profession, the mastery of which rests on the mastery of the therapeutic relationship which, in turn, implies mastery of holistic nursing care. While the concept of holism implies caring for the 'whole' person in body, mind and spirit, such acknowledgement of the mental and spiritual components of personhood, immediately invites the entry of dualism into our theoretical discourse. Thus, rejection of dualism consigns nursing to theoretical impoverishment and therapeutic emasculation. The contentious question is therefore: Is the theoretical destiny of nursing one of theoretical impoverishment, therapeutic emasculation, and permanent consignment to professional ignominy--and all for the sake of an inconvenient soul?

Holistic Health↗
PubMed1996

[The anatomy of consciousness in domestic animals. Opening address of the 20th Congress of the EVVA in Zürich in memory of Eugen Seiferle].

All living organisms have a consciousness, not only humans. To seek to find humans' consciousness in animals is to seek wrongly. The question must be: "To what extent are prehuman and human consciousness comparable.' Animals have an instinctive sensational consciousness with a partial learning consciousness. It is a purely self-sustaining consciousness. In addition, humans have a spiritual-thinking consciousness, which is predominantly a learning consciousness and is not a pure self-sustaining consciousness. Since human consciousness arose from animals' consciousness, that behaviour in animals which is similar to the thought process in human beings can only be based on sensations. Sensations of pain and fear are not very different in man and animal, because they also belong to the sensation consciousness in humans, but humans have the additional advantage of being able to think about them and to understand their cause and meaning. That is not possible in animals, therefore, animals have to be anaesthetized to protect them from pain. Seiferle recognized this clearly, and my consciousness theory reinforces Seiferle's view, i.e. that consciousness is the central force of the soul. Its afferent forces are perception and sensation; its efferent forces are will, feeling, and deed.

Animals↗