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PubMed2004

Religious views of the 'medical' rehabilitation model: a pilot qualitative study.

PURPOSE: To explore the religious beliefs that patients may bring to the rehabilitation process, and the hypothesis that these beliefs may diverge from the medical model of rehabilitation. METHODS: Qualitative semi-structured interviews with representatives of six major religions--Islam, Buddhism, Christianity, Judaism, Sikhism, and Hinduism. Representatives were either health care professionals or religious leaders, all with an interest in how their religion approached health issues. RESULTS: There were three recurrent themes in the interviews: religious explanations for injury and illness; beliefs about recovery; religious duties of care towards family members. The Buddhist, Sikh, and Hindu interviewees described beliefs about karma--unfortunate events happening due to a person's former deeds. Fatalistic ideas, involving God having control over an individual's recovery, were expressed by the Muslim, Jewish, and Christian interviewees. All interviewees expressed the fundamental importance of a family's religious duty of care towards ill or injured relatives, and all expressed some views that were compatible with the medical model of rehabilitation. CONCLUSIONS: Religious beliefs may both diverge from and resonate with the medical rehabilitation model. Understanding these beliefs may be valuable in facilitating the rehabilitation of diverse religious groups.

Attitude to Health↗
PubMed2003

Community participation in externally funded health projects: lessons from Cambodia.

This article provides lessons learned on establishing effective community participation in two externally funded, NGO-implemented health projects working at district level in Cambodia. The first project was implemented in accordance with the Cambodian national guidelines on community participation. The second - using lessons and experiences gained as a result of the first project - worked with Buddhist pagoda volunteers. Primary research was conducted in both settings to assess the effectiveness of the two participation strategies. The article concludes that the success of community participation in externally funded health projects with relatively short implementation timeframes requires engagement with existing community-based organizations and agencies. In Cambodia, where Theravada Buddhism is the dominant religion, pagodas and associated volunteers appear to represent such an organization. Community participation structured around pagoda volunteers - who are held in high esteem within their local communities - is more effective and sustainable than newly (and externally) established community structures with formally elected representatives. Pagodas and associated volunteers in rural Cambodia offer the advantages of effective leadership, local organization, resource mobilization and management. It is recommended that programmes and agencies wishing to adopt community participation strategies in health utilize participatory research to identify the most appropriate local organization to lead such initiatives.

Adolescent↗
PubMed2002

Implementing a medicine-spirituality curriculum in a community-based internal medicine residency program.

OBJECTIVE: To promote greater sensitivity to and heightened awareness of the relevance and therapeutic potential of integrating medicine and spirituality in the healing process of patients cared for by our medical residents. Strategies for clear, effective, and empathetic communication are integrated into the curriculum. DESCRIPTION: With the support of The University of Massachusetts Medical School Macy Initiative in health communication, funded by the Josiah Macy, Jr. Foundation, we have fully implemented a medicine-spirituality curriculum as an integral aspect of our residency program. Current strategies include (1) new house officers participate in the workshop "Communicating Bad News," which is based on a videotaped interaction and experiential role-play about the challenging "art" of sharing bad and often traumatic news; (2) a monthly lecture series that looks at various aspects of religious and spiritual practices and their implications on science and health with topics including the following: taking a spiritual history, exploring world religious views from a Judeo-Christian perspective, studying Eastern philosophies such as Buddhism and Hinduism, and discussing cultural diversity's effect on how people understand and cope with illness; (3) residents receive a comprehensive, evidence-based syllabus that encompasses all of the medical literature relating to spirituality, religion and health; (4) local hospice professionals give end-of-life care lectures about pain management, palliation, advanced directives, and ethical implications; (5) our residents spend one or two days per year with our pastoral care leaders and one to two days per year with our hospice team; (6) monthly ward rounds with a faculty member who emphasizes the spiritual dimension of a particular case and the faith-based resources in our hospital and community. DISCUSSION: Traditionally, graduate medical education has not emphasized the importance of spirituality as a "target" for routine inquiry, understanding, and sharing in the context of patient care. We are beginning to see that residents need to be aware of the relationship between spirituality and health, as a consequence of this curriculum. Because the curriculum is seamlessly integrated into a preexisting infrastructure (e.g., noon conferences, ambulatory off-site experiences, walk-rounds, etc.), it has been relatively easy to implement. Focusing on the literature has also provided a "scientific door" that has made this more palatable. Over time, we will foster a growing alliance of the medical and faith communities in our rural area. This has potent implications for community health initiatives. Two of our residents have already volunteered to give talks at local congregations. Spirituality and religion are sensitive and personal areas that can be awkward to embrace and openly discuss. By remaining sensitive and respectful of all views, we strive to diminish the obstacles and enable a more provocative, enlightening residency experience. As a consequence, we are forced to reconsider what it is to be a "healer" and what it is to be "healed." Annual verbal and written feedback will allow us to refine our curriculum. I anticipate this to be a permanent aspect of our residents' training.

Community Health Services↗
PubMed2003

Jung, Evans-Wentz and various other gurus.

How did Jung become deeply concerned with Asian religions and particularly with the Tibetan Buddhism of a Welshman from Trenton, New Jersey? Could that man be considered one of Jung's gurus? This essay begins six years after Jung, at twenty, was admitted to the medical school of Basel University and became a member of the Zofingiaverein, a student society. The next year he gave the first of a series of lectures on the interpretation of Christ as the model of the 'god-man', like the Apostle Paul, Confucius, Zoroaster and the Buddha, who was 'drummed into the Hindu boy'. (Jung's Zofingia Lectures were discovered only after his death, in 1961, and were published in English in 1983). The present essay discusses Jung's early Buddhist interest as displayed in The Psychology of the Unconscious (finally, in a revision, entitled Symbols of Transformation), in Psychological Types and later in his foreword of the Wilhelm translation of the I Ching. Jung was influenced by the gurus Richard Wilhelm and his son Hellmut, the scholar J. W. Hauer (with whom he later broke off relations because of Hauer's Nazi politics), the indologist Heinrich Zimmer, and the Zen master D. T. Suzuki. Walter Yeeling Wentz was born in Trenton in 1878 and brought up in his family's theosophist faith. The Wentzes moved to San Diego in 1900, and Walter added his mother's Celtic surname, Evans, to the German Wentz. He was educated at Stanford University and travelled in Europe, studying Celtic folklore, and widely in the Near East, Tibet, India, and Oxford--studying religions everywhere and editing Tibetan books. He lived his last decades in San Diego and conducted a correspondence with Jung, while living in a cheap hotel, or in an ashram.

Austria↗
PubMed1995

Japanese dreams: culture and cosmology.

Attitudes to dream evaluation vary depending on culture. Dreams are considered important, real, and public in some cultures, but absurd, irrational and personal in others. Japan has its own history of dreaming, which can be well reconstructed due to rich sources of archeological and documentary material. In this paper dream evolution in Japan is described. Phase 1 is the prehistoric Jomon period, where people believed dreams were part of reality. From Phase 2, the sophisticated philosophies of Confucianism, Buddhism and Taoism were introduced and changed the social and mental system of Japan in phase 3. At phase 4, the amalgamation of local and alien cultures occurred and supernatural beliefs prevailed. In this society dreams played a very important role. Phase 5 is the period when the Samurai class ruled Japan. The pragmatic thinking of the Samurai succeeded in fostering good preconditions for the receipt of scientific Western culture in phase 6. The importance of dreams in Japan evolved in such a way. However, the elements of each phase continued and accumulated similar layers. Thus, a majority of the phases seemed to retain animism from the Jomon period.

Cultural Evolution↗
PubMed1981

Suicide of Japanese Youth.

The uniquely intense stress due to the Examination Hell (shiken jigoku) not only generates a basic drive for Japan's economic success but also contributes to a high rate of young people's suicide. This paper discusses the major factors in the intensity of Japanese stress on both institutional and psychological levels. The social structural factors which convert stress to suicide are analyzed in terms of weak ego; restraint on aggression; a lack of social resources; and views of life, death and suicide. Japanese views of life, death and suicide are treated in terms of Absolute phenomenalism, the original form of Shintoism, to which Buddhism and Confucianism have been adjusted in Japan. Japanese phenomenalism affects suicide through its three aspects: animism, present-time oriented small groupism, and the absolute acceptance of the established social order. Confusion and conflict since World War II have increased anomic suicides; however, elements of fatalistic suicide (due to excessive formal or informal social regulations) and altruistic suicide (due to excessive formal or informal social regulations) and altruistic suicide (due to strong social integration) are evident. Suicide is still a highly institutionalized adjustment mechanism in Japan.

Adolescent↗
PubMed1991

Psychological research on the martial arts: an addendum to Fuller's review.

Most psychological research on the martial arts has been conducted from a positivist stance, and Fuller's (1988) review of research reflected a positivist tone while suggesting that therapeutic influences may be achieved from martial arts training methods abstracted from their traditional setting. This addendum cites two important contextual problems influencing martial arts research. First, the martial arts are influenced by Oriental styles of thinking such as Taoism and Zen Buddhism that are difficult to grasp from a Western positivist point of view. We suggest that phenomenology seems to have some stylistic parallels with Oriental thinking and appears to offer the Westerner a point of entry toward understanding the martial arts as Oriental arts. Second, the cultural and psychological values and meanings of the Oriental martial arts may change when situated in a Western context, thus changing their method, content, and therapeutic influence. We suggest that a non-positivist and context-sensitive approach such as phenomenology might clarify the contextual intricacy of the martial arts and thereby facilitate improved theoretical foundations and empirical research of martial arts participation as a psychological phenomenon.

Cross-Cultural Comparison↗
PubMed2003

EEG alpha blocking correlated with perception of inner light during zen meditation.

According to the experimental results and practitioners' subjective experience, we report some hypotheses that may account for meditative phenomena during the practice of Zen-Buddhism. Orthodox Zen-Buddhist practitioners, aiming to prove the most original true-self, discover and uncover the inner energy or light on the way towards their goal. Perception of the inner light can be comprehended as resonance. Uncovering the inner energy optimizes physiological and mental health. In the meditation experiment, a significant correlation was observed between perception of the inner light and electroencephalographic (EEG) alpha blockage. We further examined this phenomenon by recording the EEG from subjects during a blessing that the subjects did not know being given. During the blessing period, significant alpha blocking was observed in experimental subjects who had been practicing meditation for years in preparation for being in resonance with the inner light. This report provides a new insight into the debate that meditation benefits our health.

Adult↗
PubMed1987

Tibetan medicine. Part I: Introduction to Tibetan medicine and the rGyud-bzi (Fourth Tantra).

Tibetan medicine is one example of a traditional cultural health care system. Until recently, geographic barriers have permitted this medical tradition to evolve in an uninterrupted way. The history, concepts, and foundations of Tibetan medicine are closely interwoven with those of Buddhism in Tibet The following essay is an introductory overview of Tibetan medicine. The purpose of this essay is to provide a conceptual framework and a proper perspective for understanding a highly edited translation of one chapter from a traditional Tibetan medical text.

China↗
PubMed1990

Training and development of psychotherapy in Korea.

In this paper, the author presented the assimilation and development of Western psychotherapy in Korea in their historical perspectives since the introduction of Western psychoanalysis and dynamic psychotherapy to Korean cultural soil. The author also described in detail the present status of psychotherapy training in Korea. The philosophical goal of training and development of Korean psychotherapy has been and will be to unify and integrate Western psychotherapy and traditional Eastern Tao (Confucianism, Buddhism and Taoism) which, the author believes, is the highest form of psychotherapy.

Cross-Cultural Comparison↗
PubMed2001

Developing perspectives on Korean nursing theory: the influences of Taoism.

Nursing theory provides a systematic explanation and description of nursing phenomena. Western nursing theories have widely influenced Korean nursing. And yet, although nursing theory has universal aspects, the differences in philosophy and culture that are unique to each country need to be considered. This inquiry seeks to investigate the Korean cultural heritage, which integrates Confucianism, Buddhism, and Taoism, and how it provides a unique worldview of human beings, the universe, health, and nursing. Essential principles and therapies consistent with Taoist philosophy are also identified. This framework is proffered as the basis for establishing understanding between Korean nurses and patients.

Culture↗
PubMed2001

A body-mind-spirit model in health: an Eastern approach.

Under the division of labor of Western medicine, the medical physician treats the body of patients, the social worker attends to their emotions and social relations, while the pastoral counselor provides spiritual guidance. Body, mind, cognition, emotion and spirituality are seen as discrete entities. In striking contrast, Eastern philosophies of Buddhism, Taoism and traditional Chinese medicine adopt a holistic conceptualization of an individual and his or her environment. In this view, health is perceived as a harmonious equilibrium that exists between the interplay of 'yin' and 'yang': the five internal elements (metal, wood, water, fire and earth), the six environmental conditions (dry, wet, hot, cold, wind and flame), other external sources of harm (physical injury, insect bites, poison, overeat and overwork), and the seven emotions (joy, sorrow, anger, worry, panic, anxiety and fear). The authors have adopted a body-mind-spirit integrated model of intervention to promote the health of their Chinese clients. Indeed, research results on these body-mind-spirit groups for cancer patients, bereaved wives and divorced women have shown very positive intervention outcomes. There are significant improvements in their physical health, mental health, sense of control and social support.

Adult↗
PubMed2003

Francisco Varela (1946-2001): filling the mind--brain gap: a life adventure.

One of the most eminent neuroscientists recently passed away in Paris. Professor Francisco Varela was a scholar that approached science with a remarkably broad and integrative perspective, deeply contributing to a diversity of fields, from mathematics to epistemology, from immunology to neuroscience. He was strongly influenced by Buddhism and actively participated in unraveling the relationship between science and spirituality. This article introduces a special edition of Biological Research dedicated to the memory of this great man. It contains a collection of valuable contributions by various authors who collaborated with Varela at different moments of his outstanding scientific career. Their articles cover most of the fields in which he made contributions.

Chile↗
PubMed2002

The evolution of the hospital from antiquity to the end of the middle ages.

The evolution of the hospital is traced from its onset in ancient Mesopotamia towards the end of the 2nd millennium to the end of the Middle Ages. Reference is made to institutionalised health care facilities in India as early as the 5th century BC, and with the spread of Buddhism to the east, to nursing facilities, the nature and function of which are not known to us, in Sri Lanka, China and South East Asia. Special attention is paid to the situation in the Graeco-Roman era: one would expect to find the origin of the hospital in the modern sense of the word in Greece, the birthplace of rational medicine in the 4th century BC, but the Hippocratic doctors paid house-calls, and the temples of Asclepius were visited for incubation sleep and magico-religious treatment. In Roman times the military and slave hospitals which existed since the 1st century AD, were built for a specialized group and not for the public, and were therefore also not precursors of the modern hospital. It is to the Christians that one must turn for the origin of the modern hospital. Hospices, initially built to shelter pilgrims and messengers between various bishops, were under Christian control developed into hospitals in the modern sense of the word. In Rome itself, the first hospital was built in the 4th century AD by a wealthy penitent widow, Fabiola. In the early Middle Ages (6th to 10th century), under the influence of the Benedictine Order, an infirmary became an established part of every monastery. During the late Middle Ages (beyond the 10th century) monastic infirmaries continued to expand, but public hospitals were also opened, financed by city authorities, the church and private sources. Specialized institutions, like leper houses, also originated at this time. During the Golden Age of Islam the Muslim world was clearly more advanced than its Christian counterpart with magnificent hospitals in various countries.

Christianity↗
PubMed1992

Breastfeeding in Japan: historical perspectives and current attitudes and practices.

1. We took an extensive overview of the history of breastfeeding in Japan. Japanese people, especially farming villagers have lived with a mixed religious atmosphere including primitive religion, Shintoism and Buddhism during more than 1,000 years. In such circumstances, they had three kinds of traditional practices for inadequate breast milk production, that is, praying to God or Buddha, foods or medicines based on their experiences and wet nursing. 2. Farm villagers used to primarily feed their babies by their own breasts and some who couldn't supply adequate milk, compensated with their neighbor's milk until a century ago, because most villagers' wives had plenty of milk at that time. 3. The characteristics of farm villagers' customs were: A. irregular breastfeeding. B. a mother's keeping skinship with her baby all day. C. sleeping in the posture of KAWA's character. D. late weaning. E. EJIKO was popular nursing tool. 4. Instead of wet nursing, bottle feeding was initiated in Japan after 1867. As a result, many infants suffered from malnutrition. On the other hand, some breast-fed infants suffered from beriberi and lead encephalopathy. 5. Until 1974-75, when the recommendations of WHO and Japanese Government were announced, there had been a steady decline in breastfeeding throughout Japan. Thereafter, physicians supported breastfeeding and made efforts to diminish the disadvantages of breastfeeding in the medical field. 6. According to the report of the Japanese Government, difficulty to supply sufficient milk and obstacles against working were the most important complaints of breastfeeding mothers. I suggested strategies for solution of these complaints: A principles at puerperium in our maternity ward include effect of my low-calorie diet, and Japanese methods of massage for the breasts. B my proposals for working mothers who want to breastfeed. &. I have discussed some results of Japanese breastfeeding research. 8. Some results of our Breastfeeding Promotion Movement have been mentioned.

Breast Feeding↗
PubMedDate not supplied

The scientific and spiritual implications of psychic abilities.

Since ancient times, spiritual teachers have described paths and practices that a person could follow to achieve health, happiness, and peace of mind. Considerable recent research has indicated that any sort of spiritual practice is likely to improve one's prognosis for recovering from a serious illness. Many of these approaches to spirituality involve learning to quiet the mind rather than adhering to a prescribed religious belief. These meditative paths include the mystic branches of Buddhism, Hinduism, and Christianity; Kabalistic Judaism; Sufism; and many others. What is hinted at in the subtext of these teachings is that as one learns to quiet his or her mind, one is likely to encounter psychic-seeming experiences or perceptions. For example, in The Sutras of Patanjali, the Hindu master tells us that on the way to transcendence we may experience all sorts of amazing visions, such as the ability to see into the distance, or into the future, and to diagnose illnesses and to cure them. However, we are told not to get attached to these psychic abilities--they are mere phenomena standing as stumbling blocks on the path to enlightenment. In this article, we describe the laboratory evidence for some of these remarkable phenomena and their implications for science, mental health, and peace of mind.

Humans↗
PubMed1999

A historical review on the recognition of well-being and diseases in Japanese literature: its multiplex construction.

In 1997 the Japanese government enacted a law concerning organ transplantation offered by brain-dead patients. However, there were no cases of transplantation carried out according to this law during this one year. This might be partly explained by the psychological background of the recognition of well-being, disease or death among Japanese citizens. This investigation was performed in an attempt to reveal the psychological background of matter among Japanese citizens as shown in Japanese literature from ancient to modern times. The result showed that a multiplex construction exists in the recognition of well-being, disease or death which is partly inherited by modern Japanese citizens. (1) Pre-Buddhist era: people believed that soul and spirit were immortal, and also believed in the miraculous power of language. (2) Old-Buddhist era: people believed in the power of an evil spirit or imprecation, and incantation and prayers were very common procedures to avoid such ill omens. (3) New-Buddhist era: people felt themselves drawn toward yearning for the world of Buddha, and believed in the future existence. (4) Confucianism and Buddhism era: people worshiped God and Buddha, and accepted any trouble as misfortune. (5) Modern science era: people recognize the value of rationality.

Attitude to Death↗
PubMed1992

[A history of medicine in the Hokuriku district].

This article is a review of the history of medicine in the Hokuriku district. Until the modern age, the Hokuriku district was an entrance for the importing of cultures from the Chinese continent. Characteristics of this district are continuity but separation with mountains between it and the capital, this district has been called "Koshi" (cross-over land). Despite its heavy snowfall and cold, it has abundant products due to its topography. In ancient times, the Hokuriku district supplied many crude drugs to the Court, and carried on relations with it through the palace doctors Nakarai and Tanba. In the middle ages, new Buddhism prospered in the Hokuriku district, and Buddhist doctors published medical books such as "Nan-ching" early. In the Edo period, the chief of the Kanazawa clan, an outside dâimyo, promoted a culture policy and collected a great amount of literature and such. Consequently, medicine in the Hokuriku district developed, and hastened the acceptance of modern western medicine.

History, Ancient↗