Search Results (38)

Background: Spiritual care is vital for the holistic well-being of hospitalized cancer patients, addressing their emotional, psychological, and spiritual needs. This study addresses gaps in the relevant literature by evaluating spiritual perspectives among Peruvian oncology patients, offering culturally grounded insights that can inform nursing practice and healthcare management. The main objective of this research was to measure the overall level of Spiritual Perspective among hospitalized oncology patients using the Spiritual Perspective Scale (SPS) developed by Pamela Reed in 1987, which reflects early aspects of spirituality later integrated into her broader Spiritual Perspective theory. Materials and methods: This study aimed to evaluate the perceived levels of Spiritual Perspective among oncology patients in a hospital setting. Adopting a quantitative, descriptive, cross-sectional design, data were gathered from 137 patients at a national hospital in Lima, Peru. Results: The majority of participants were older adults, with a high school education, and predominantly single. Findings revealed that most patients experienced moderate levels of Spiritual Perspective, spiritual practices, and beliefs. Patients commonly practiced prayer, meditation, and spiritual reading. Beliefs centered on a higher power and forgiveness. Essential support networks also provided emotional aid, complementing spiritual care. Conclusions: This study highlights the importance of spiritual care in nursing for oncology patients. Findings advance understanding of spirituality in illness and support interventions to improve patient outcomes. Full article

In Taiwan, professional training for Buddhist meditation demands significant time and space. These limitations reduce the effectiveness of learners’ practice. Therefore, metaverse technology was developed in this study to enable students to deeply engage with Buddhism and meditation and offer the opportunity to learn virtual reality (VR) technology. The developed system also guides them to develop a VR system for other meditation practices. The developed virtual space for Buddhist studies provides practitioners with an immersive environment for meditation. Through in-depth learning of Buddhist culture, students can develop creative meditation training models under the guidance of experienced practitioners. This system enables (1) the creation of a virtual space for Buddhist studies and meditation, (2) the provision of educational and training models for Buddhist practice, and (3) the ability to meditate through VR at any time and place. The system has proven applicability in VR environments for Buddhist culture, promoting cultural heritage through digital technology and metaverse technology. Full article

Background/Objectives: Meditation induces changes in the nervous system, which presumably underpin positive psychological and physiological effects. Such neural changes include alterations in the arousal fluctuation, as well as in infraslow brain activity (ISA, <0.1 Hz). Furthermore, it is known that fluctuations of arousal over time correlate with the oscillatory phase of ISA. However, whether this arousal–ISA correlation changes after meditation practices remains unanswered.; Methods: The present study aims to address this question by analyzing a publicly available electroencephalogram (EEG) dataset recorded during meditation sessions in the groups of experienced meditators and novices. The arousal fluctuation is measured by galvanic skin responses (GSR), and arousal–ISA correlations are measured by phase synchronization between GSR and EEG ISAs.; Results: While both groups exhibit arousal–ISA correlations, experienced meditators display higher correlations than novices. These increased arousal–ISA correlations in experienced meditators manifest more clearly when oscillatory phase differences between GSR and EEG ISAs are either 0 or π radians. As such, we further investigate the characteristics of these phase differences with respect to spatial distribution over the brain. We found that brain regions with the phase difference of either 0 or π radians form distinct spatial clusters, and that these clusters are spatially correlated with functional organization estimated by the principal gradient, based on functional connectivity.; Conclusions: Since increased arousal–ISA correlations reflect enhanced global organization of the central and autonomic nervous systems, our findings imply that the positive effects of meditation might be mediated by enhanced global organization of the nervous system. Full article

This narrative review explores the utilization of psychedelic states in therapeutic contexts, deliberately shifting the focus from psychedelic substances back to the experiential phenomena which they induce, in alignment with the original meaning of the term “mind-manifesting”. This review provides an overview of various psychedelic substances used in modern therapeutic settings and ritualistic indigenous contexts, as well as non-pharmacological methods that can arguably induce psychedelic states, including breathwork, meditation, and sensory deprivation. While the occurrence of mystical experiences in psychedelic states seems to be the strongest predictor of positive outcomes, the literature of this field yields several other psychological processes, such as awe, perspective shifts, insight, emotional breakthrough, acceptance, the re-experiencing of memories, and certain aspects of challenging experiences, that are significantly associated with positive change. Additionally, we discuss in detail mystical experience-related changes in metaphysical as well as self-related beliefs and their respective contributions to observed outcomes. We conclude that a purely medical and neurobiological perspective on psychological health is reductive and should not overshadow the significance of phenomenological experiences in understanding and treating psychological issues that manifest in the subjective realities of human individuals. Full article

This study sheds light on the personal characteristics of older Canadians self-identifying as severely anxious and the coping strategies that they gravitated to mitigate their anxiety. Our studied sample consisted of 606 Canadians aged 60 and above who took part in an e-survey across all 10 of Canada’s provinces, launched in July 2022, when social distancing was lifted across the country. Participants completed a personal characteristics questionnaire, the Geriatric Anxiety Scale or GAS-10, and a checklist of everyday coping strategies for mitigating anxiety. A seemingly greater number of severely anxious Canadians were born female, self-identified as a cisgender woman, and were in their 60s and in poor to fair health. A univariate logistic regression analysis revealed that all such personal characteristics were associated with statistically significantly greater odds of experiencing severe anxiety. In our multivariate logistic regression analysis, no significant differences were observed between the sexes (AOR = 0.590, p = 0.404), and non-binary and cisgender men (AOR = 0.689, p = 0.441) and women (AOR = 0.657, p = 0.397). Nor were there statistically significant differences in the odds of experiencing severe anxiety for those living with versus without a life partner and chronic illnesses. Older Canadians experiencing severe anxiety were far more likely to normalize their fear and anxiety (AOR = 4.76, p < 0.001), challenge their worries (AOR = 5.21, p < 0.001), and to relax or meditate (AOR = 2.36, p = < 0.001). They were less inclined to decrease other sources of stress in their lives, to stay active, and to get enough sleep. We offer anticipatory guidance for mental health program planners and practitioners, and fruitful avenues of inquiry for researchers. Full article

This study aimed to determine the effects of virtual reality (VR)-based meditation on the sleep quality, stress, and autonomic nervous system balance of nursing students. Nursing students were categorized into experimental groups I (VR-based meditation) and II (concentration meditation) and a control group. Before the study’s initiation, we measured the participants’ general characteristics, and a sleep measurement device was used to measure sleep quality. Stress levels and heart rate variability were measured before and after study completion. On the first day, all three groups slept without any intervention. On days 2–6, only experimental groups I and II implemented the intervention before sleeping. We found that the subjective sleep quality, wakefulness after sleep onset, sleep efficiency, deep sleep quality, subjective stress, objective stress, and autonomic nervous system balance of the VR meditation group were significantly better than those of the other groups. Our results reveal that the participants who underwent VR-based meditation experienced better sleep quality, lower stress levels, and improved autonomic nervous system balance compared with those in the concentration meditation and control groups. Thus, VR-based meditation effectively enhances sleep quality, lowers stress levels, and improves autonomic nervous system balance in nursing students. Full article

Lucid dreaming involves becoming aware that one’s current experience is a dream, which has similarities with the notion of mindfulness—becoming aware of moment-to-moment changes in experience. Additionally, meta-awareness, the ability to explicitly notice the current content of one’s own mental state, has also been proposed to play an important role both in lucid dreaming and mindfulness meditation practices. However, research has shown conflicting strengths of associations between mindfulness, meditation, and lucid dreaming frequency, and the link between lucid dreaming and meta-awareness has not yet been empirically studied. This study evaluated the associations between lucid dreaming frequency and different meditation practice styles, mindfulness traits, and individual differences in meta-awareness through an online survey (n = 635). The results suggest that daily frequent meditators experience more lucid dreams than non-frequent meditators. However, weekly frequent meditators did not have a higher lucid dreaming frequency. A positive association was observed between open monitoring styles of meditation and lucid dreaming. The findings also indicate that meta-awareness is higher for meditators and weekly lucid dreamers. Furthermore, frequent lucid dreaming was commonly associated with a non-reactive stance and experiencing transcendence. Overall, the findings suggest a positive relationship between specific meditation practices and lucid dreaming as well as the importance of meta-awareness as a cognitive process linking meditation, mindfulness, and lucid dreaming. Full article

This article explores the life and influence of Indira Devi Niloy (1920–1997) who in 1949 began to encounter the sixteenth-century saint–poet Mirabai during her meditative trance states. She would recount songs, stories, and teachings that the saint gave to her as well as scenes from Mirabai’s life that she witnessed as an observer and at other times experienced directly as a participant. Their ongoing relationship would have a tremendous influence on Indira Devi as well as her guru Dilip Kumar Roy (1897–1980) and the increasingly international community that grew up around them. Their interactions and Indira Devi’s reports in turn would also significantly influence the reception and perceived continuing relevance of Mirabai as both inspiration and authorization for women’s self-realization. Additionally, Indira Devi’s own story reveals a mode of female guruhood, with a distinct absence of identification with shakti or divine incarnation, a more egalitarian model for the guru–disciple relationship, and an alternate bhakti mode of male–female collaborative leadership with Roy. Further their experiences with Mirabai offer insight into the ongoing engagement of women and men with such influential women of the past, the intersubjective nature of the traditions that surround them, and what Mirabai’s message might be for women (and men) today. Full article

This study explores how images of the past have been deployed to set up current arrangements of leadership and institutional identity by considering the career and teachings of Thích Thanh Từ in connection with his “revived” Buddhist tradition in Vietnam. Promoted as a continuation of the unique and pure Vietnamese Buddhist meditation tradition and associated with the Vietnamese national identity, the contemporary Trúc Lâm (Bamboo Grove) is a pride of many Vietnamese Buddhists. The original Trúc Lâm is claimed to be founded by the heroic King-turned-monk Trần Nhân Tông in the thirteenth century. The tradition was supposedly transmitted through the next two generations and died out. In the twentieth century, a Southern Vietnamese monk, Thích Thanh Từ (1924–), who had quit Pure Land (Tịnh Độ, C. Jingtu 淨土) Buddhism to self-learn and practice meditation, decided to reinvent the medieval Trúc Lâm tradition and became the founder of the contemporary Trúc Lâm. Despite growing up during French colonization and American war, Thanh Từ was not politically involved; instead, he focused on setting up new monasteries, taught meditation, and discouraged his followers from political and social engagement. This paper examines how successful Thích Thanh Từ and his disciples are in popularizing Trúc Lâm in Vietnam, given that the majority of Vietnamese Buddhists follow Pure Land devotional practices. More importantly, it describes how Thích Thanh Từ combines the teachings attributed to Trần Nhân Tông and two Chinese Chan masters, Huike 慧可 (the Second Patriarch) and Huineng 惠能 (the Sixth Patriarch), to form Trúc Lâm’s philosophical views and meditation techniques. With the clear-cut distinction between the delusional mind of sentient beings and the perfect mind of enlightened beings, Thích Thanh Từ presents the goal of Trúc Lâm practice as attaining the state of no-thought and sharpening it to perfection to perceive the “buddha nature” (phật tính, S. buddhadhātu, C. foxing 佛性) understood as the pure mind of nonduality and nonform. Outlining that process, he emphasizes the importance of “sudden awakening” (đốn ngộ, C. dunwu 頓悟) followed by “gradual cultivation” (tiệm tu, C. jianxiu 漸修). His meditation manual for ordinary practitioners with no experience of sudden awakening contains key techniques of (1) stabilizing the mind by counting and then observing breaths, (2) recognizing the “true mind” (chân tâm, C. zhenxin 真心) through practicing “no abiding in thoughts” (biết vọng không theo), “no mind for the externals” (đối cảnh vô tâm), “no dualistic discrimination” (không kẹt hai bên), and then proceeding to the stage of permanently abiding in the nature of true mind. These meditation methods are pertinent to Trúc Lâm’s view that all phenomena that emerge via speculative thoughts are unreal and illusory, and that only the true mind is real. The first section of this paper explores historical connections between Vietnamese and Chinese forms of Buddhism, shedding light on why Trúc Lâm embraces Thiền Tông, which is transmitted from Chinese Chan zong, and how Thích Thanh Từ builds connections between Thiền Tông and the Vietnamese national identity. The second section focuses on Thích Thanh Từ’s own life story, on how he practiced meditation and suddenly experienced “unlearned wisdom” (trí vô sư/vô sư trí, C. wushi zhi 無師智, an alternative term for true mind and buddha nature as a result of his practice) and how he succeeded in spreading the “revived” Trúc Lâm. With the first two sections as a background, in the third section, this paper explores Thích Thanh Từ’s views and practices and critically analyzes those views and practices in the conclusion. Overall, I argue that Thích Thanh Từ’s instructions on meditation are closely intertwined with his view of reality, which in turn is based on the mainstream Chan zong ideas. Full article

Background and Objectives: Dental caries is a preventable, reversible disease in its early stages. This study evaluated the intra-rater agreement of International Caries Assessment and Detection System (ICDAS) scores with Medit i500^® and Omnicam^® scanners versus traditional clinical examinations and the inter-rater agreement using the Omnicam^® among senior dentists and dental students and between these two groups. Materials and Methods: A total of 24 patients aged between 21 and 34 years, randomly selected from dental students and interns, underwent four examinations (three intraoral scans and one clinical examination), and the corresponding ICDAS scores were recorded by a randomly selected rater out of the 31 available examiners. The examination team consisted of dental students, dentists with less than 3 years, and dentists with more than 5 years of clinical experience. The following inter- and intra-rater agreement tests for the ordinal data were chosen: Fleiss’ kappa coefficient, Cohen’s weighted kappa, and inter-class correlations. Results: For all examination techniques, there was statistically significant agreement for the experienced raters (p < 0.05). The highest positive interclass correlation was obtained for inter-rater agreement tests of 288 observations recorded by senior dentists: ICC = 0.969 (95% CI 0.949–0.981). Conclusions: Intra-rater reliability was excellent for Omnicam compared to clinical exams conducted by senior dentists but moderate for Medit i500. Although inter-rater agreement using Omnicam was poor between students and between senior dentists and students, it was excellent among senior dentists. Full article

This study first examines the developmental perspective on seated meditation from Bodhidharma 達摩 to the Linji 臨濟 school of the Tang Dynasty. During this dynasty, the Linji school followed the criticism of physical seated meditation by the Southern school of Huineng 惠能 and mainly used wisdom dialogues to enlighten Buddhist disciples. Furthermore, there are very few lamp records documenting the seated meditation of Chan masters in the Linji school, which has created the impression that this school in the Tang Dynasty disregarded physical seated meditation and even negated it. Second, this study examines the attitude towards seated meditation of Linji Chan masters during the Song Dynasty from two aspects of seated meditation, namely, practice and theory. It is found that their attitude towards it differed from that of the Linji school in the Tang Dynasty because they were usually experienced in seated meditation. Moreover, there were Chan masters in both the Yangqi 楊岐 and Huanglong 黃龍 schools that advocated seated meditation as the foundation of Buddhist practice. For example, both Foyan Qingyuan’s 佛眼清遠 “Seated Meditation Inscription” 坐禪銘 and Foxin Bencai’s 佛心本才 “Seated Meditation Etiquette” 坐禪儀 pay attention to seated meditation and agree that enlightenment can only be achieved through gradual cultivation, and after enlightenment, a period of training is still required to achieve ultimate perfection. The above findings suggest that there was a development tendency of returning to seated meditation in the Linji school during the Song Dynasty. Full article

Women prisoners are a population at a high risk of experiencing stress, anxiety, and other mental health problems. This is because stressors in prisons, such as strict prison rules, intimidation, and conflicts with other inmates and staff, cause a high prevalence of mental health problems in women prisoners. Mental health services, such as correctional-based interventions, are an important part of overcoming these problems. Therefore, this study aimed to identify correctional-based interventions for women prisoners with mental health problems, specifically to determine the types of correctional-based interventions, the types of mental health problems experienced by women prisoners, and the effectiveness of the interventions. The method used was a scoping review based on Arksey and O’Malley’s framework. Articles were searched using Scopus, CINAHL, PubMed, Science Direct, and Google Scholar with the keywords “Mental Health Care” OR “Mental Health Services” AND “Correctional Program” AND “Interventions” AND “Mental Disorder” OR “Mental Health Problems” AND Women” OR “Female” AND “Inmates” OR “Offenders” OR “Prisoners” OR “Convicts”. The inclusion criteria used were the year of publication (2000–2023), full-text articles in English, and the study sample was women prisoners with mental health problems. After selection, a total of 10 articles were found to meet the review inclusion criteria. The results showed that the correctional-based interventions given to women prisoners with mental health problems included Yoga, which combines mind and body; Seeking Safety, which was a manual CBT model; Transactional Analysis (TA) training program to enhance communication, relationships, and personal well-being; Transcendental Meditation (TM), a simple technique to reduce mental stress; Acceptance and Commitment Therapy (ACT) teaches the ability to accept painful or unwanted emotions; and Trauma Effect Regulation to reduce post-traumatic stress disorder (PTSD). All correctional-based interventions had significant results and can be used by health practitioners in prisons to address mental health problems experienced by women prisoners. Full article

Templestay is a Korean program where participants have the chance to stay in a Buddhist temple and explore the historic buildings, statues, and natural surroundings of the temple grounds, while experiencing meditation and Buddhist rituals first-hand. Launched in 2002, approximately six million participants have attended Templestay programs over the last 20 years. However, in contrast to the great successes during the first ten years of the program’s existence, the last ten years have met with a significant decline in rates of participation. The aim of this article is to investigate the rise and fall in these figures to better understand the current wants and needs of participants and to consider the future of the Templestay program. Through an analysis of statistics garnered by the Cultural Corps of Korean Buddhism and a review of research studies on the growth and development of Templestay, this article considers why the program has recently been in decline and suggests how this may be remedied. Particular attention is given to how the needs of diverse participants can be met within a religious environment. In the conclusion, this article suggests that the number of participants may be increased with the implementation of programs more universally applied across all Templestay sites. Furthermore, critical concerns about over-commercialization are warranted insofar as marketing compromises the sense of authenticity sought by participants. Full article

The COVID-19 pandemic has had a devastating impact on the world. The surge in the number of daily new cases and deaths around the world and in South Africa, in particular, has increased fear, psychological breakdown, and uncertainty among the population during the COVID-19 pandemic period, leading many to resort to prayer, meditation, and the consumption of religious media as coping measures. This study analyzes social media data to examine the perceptions and attitudes of the South African community toward religion as well as their well-being appreciation during the COVID-19 period. We extract four sets of tweets related to COVID-19, religion, life purpose, and life experience, respectively, by users within the geographical area of South Africa and compute their sentiment scores. Then, a Granger causality test is conducted to assess the causal relationship between the four time series. While the findings reveal that religious sentiment scores Granger-causes life experience, COVID-19 similarly Granger-causes life experience, illustrating some shifts experienced within the community during the crisis. This study further introduces for the first time a Threshold of Depression measure in the sentiment analysis framework to assist in managing the risk induced by extremely negative sentiment scores. Risk management during a period of crisis can be a hectic task, especially the level of distress or depression the community is experiencing in order to offer adequate mental support. This can be assessed through the Conditional Threshold of Depression which quantifies the threshold of depression of a community conditional on a given variable being at its Threshold of Depression. The findings indicate that the well-being indicators (life purpose and life experience) provide the highest values of this threshold and could be used to monitor the emotions of the population during periods of crisis to support the community in crisis management. Full article

Background and Objectives: CDC data indicate that the U.S. is experiencing a sustained epidemic of drug-related mortality, with such deaths exceeding a record 100,000 in 2021, up 47% from 2019. Opioids, especially the synthetic opioid fentanyl, account for approximately 75% of this mortality. This study evaluates a proposed Consciousness-Based^® approach that may possibly help reduce trends in drug-related fatalities by mitigating what WHO refers to as an “epidemic of stress” in society that helps fuel drug misuse and other negative public health trends. This approach involves providing support in public and private sector public health initiatives for individual and group practice of a subjective, evidence-based meditation procedure suitable for those of all educational, cultural, and religious backgrounds: the Transcendental Meditation^® (TM^®) technique and its advanced aspect, the TM-Sidhi^® program. Materials and Methods: Segmented-trend regression analysis of monthly CDC data on U.S. drug-related fatality rates (dfr) from a prospective social experiment (2002–2016) was used to replicate and extend prior peer-reviewed research. Results: As hypothesized, (1) practice of the TM and TM-Sidhi program by a group of theoretically predicted size (√1% of the U.S. population) was associated with a statistically and practically significant reduction in dfr trend during the five-year “demonstration period” of the quasi-experiment; and (2) monthly dfr trend subsequently increased during the five-year follow-up period when the group fell below the required size (both p’s < 0.0001). The estimated total percent decrease in dfr during the demonstration period was 35.5%, calculated relative to the baseline mean. This decline was followed by total dfr increases of 11.8% and 47.4% relative to the demonstration-period mean during the two phases of the follow-up period. Conclusion: Existing evidence warrants implementation and further evaluation of this approach in U.S. public health initiatives. Full article