Search Results (28)

Previous research has documented broad benefits of spiritual intervention programs, including improved spirituality and ameliorated mental health symptoms. However, long-term follow-up examinations of such interventions have yet to be conducted. This study reports on changes in psychological and spiritual variables from posttest to 3-month follow-up in a sample of U.S. undergraduate students. N = 84 undergraduate students ages 18–25 (M = 19.75, SD = 1.6; 69 female, 11 male, and 4 nonbinary) received Awakened Awareness for Adolescents (AA-As), a spirit–mind–body (SMB) intervention composed of 8 weekly 90-min sessions, and completed measures of spirituality (spirituality, spiritual growth, spiritual decline, and Awakened Awareness) and mental health (depression, anxiety, and posttraumatic stress) at posttest and again at 3-month follow-up. Paired-sample t-tests revealed maintenance of spiritual improvements (Awakened Awareness, spiritual growth, and relational spirituality with the Higher Power) with the exception of reversal of spiritual decline and significant ongoing improvements in clinical measures in the months following posttest. Additionally, we observed a moderating effect such that changes in spiritual decline after posttest were associated with follow-up posttraumatic stress. An ongoing lived transcendent relationship with the Higher Power, Awakened Awareness, and spiritual growth appears to offer sustained protection at three-month follow-up against depression and symptoms of trauma. Our findings support the efficacy of AA-A as well as the need for ongoing SMB wellness resources. Full article

On behalf of the Canadian Association of Psychosocial Oncology, we are pleased to present the Abstracts from the 2025 Annual Conference, titled “Responding to the Human Experience of Cancer and Caring for the Soul: Building on 40 years of global leadership in psychosocial oncology”. The 40th Annual CAPO Conference was held in Toronto from 23 April 2025 to 25 April 2025. In an era marked by the rapid advancement of biologically focused precision medicine, it is imperative to redirect our attention towards the human experience of illness and the soul of medicine. Biomedicine has conceptualized illness in ways that have proved profoundly productive from a curative and biological point of view. But it cannot—and it does not pretend to—illuminate the experience of living with it. (Hurwitz 2009). This conference aims to delve into the intricate interplay between cutting-edge biomedical technologies inclusive of artificial intelligence and big data and the deeply personal narratives of individuals navigating illness. By shifting the focus from mere disease pathology to encompassing the holistic human experience, we aspire to foster a more compassionate and patient-centered approach to healthcare with psychosocial support at the core of humanistic care that can improve survival and well-being in all aspects of a whole-person approach to illness. Through interdisciplinary dialogue and introspection, we endeavor to illuminate the profound connection between mind, body, and spirit in the practice of medicine, reaffirming the timeless significance of empathy, understanding, and human connection in healing and psychosocial aspects of care as fundamental to living well with cancer. This conference brought together key stakeholders including multidisciplinary professionals from nursing, psychology, psychiatry, social work, spiritual care, nutrition, medicine, rehabilitation medicine, occupational health and radiation therapy for both adult and pediatric populations. Participants included clinicians, researchers, educators in cancer care, community-based organizations and patient representatives. Patients, caregivers and family members presented abstracts that speak to their role in managing cancer experiences and care. Over two hundred (200) abstracts were submitted for presentation as symposia, 20-minute oral presentations, 10-minute oral presentations, 90-minute workshops and poster presentations. We congratulate all the presenters on their research work and contribution. Full article

Background/Objectives: Indigenous perspectives, which emphasize non-materialistic dimensions of healing, such as the interconnectedness of the body, mind, and spirit, align with one foundational principle of osteopathic care. Integrating these perspectives into person-centered care may enhance therapeutic effectiveness by accommodating diverse understandings of health and well-being. This perspective paper explores how various epistemological frameworks, including Indigenous non-materialistic approaches, can inform manual therapy techniques and therapeutic alliances to advance person-centered care. Methods: We synthesized the best available evidence with expert insights and interdisciplinary viewpoints to address the gaps in the scientific literature. Our approach integrates conceptual analysis and emerging research to provide a comprehensive discussion for a broad professional audience. Results: We focused on detailing the existing sociocultural and experiential frameworks available to describe patients’ bodily perceptions rather than abstract intellectual constructs. Our findings were divided into two sections. The first examines the incorporation of diverse body representations that extend beyond purely biomechanical interpretations, emphasizing the role of non-materialistic components in therapeutic processes. The second explores recent neuroscientific research on self and consciousness, demonstrating how these insights intersect with Indigenous perspectives to enrich the theoretical and practical applications of osteopathic principles in different clinical contexts. Conclusions: Epistemological flexibility has the potential to refine clinical frameworks and ensure that they reflect the full scope of osteopathic practices beyond musculoskeletal care. By integrating diverse sociocultural perspectives without reinforcing stereotypes or rigid cultural constructs, this approach clarifies the diversity of body representations in osteopathic practices, addresses gaps in academic discourse, and promotes the integration of multiple worldviews as a foundation for truly person-centered care. Full article

This article explores the relationship between genealogy and the environment as a pathway towards decolonising indigenous minds. In Māori worldviews, everything is categorised, organised, and understood through whakapapa, or genealogy. Whakapapa resides within the land and water, safeguarding ancestral stories as they weave through time, space, and place. The environment serves as a powerful tool for maintaining, reclaiming, and reinforcing indigeneity. Strengthening the connections between whakapapa and the environment offers significant avenues for decolonising Indigenous minds, by recalibrating and releasing colonised ways of being to embody mauritau (mindfulness) through whenua kura (placefulness). Unlike Cartesian dualism, which separates the body and mind, the Māori conception of the mind is multifaceted and embodied. The mind is thought to be situated in the solar plexus, emotions in the gut, and connection to spirit in the head, all of which are deeply rooted in whakapapa and the enduring ties to ancestors and place. Whakapapa’s connections to the land, water, animals, and spiritual entities are imbued with narratives that aid in recollection and provide profound cultural context to place. These narratives offer pathways for communion with the land and water, enabling sensitivity to environmental cues, such as changing seasons, solstices, moon phases, star cycles, and natural rhythms within our inner landscapes of body, heart, and mind, fostering a sense of placefulness. Full article

Pediatric palliative care (PPC) is defined as “the active care of the child’s body, quality of life, mind and spirit, also giving support to the family”. PPC should be established once a diagnosis of life-limiting or life-threatening disease is reached and should continue as long as necessary. Therefore, pediatric palliative care (PPC) can continue for years, also given the improved care approaches for children with life-limiting or life-threatening diseases. Over time, the child may grow to become a young adult, and when this happens, the transition to adult healthcare services must be undertaken. This article discusses possible interventions, fostering an efficient transition from pediatric to adult palliative care. A narrative review presents issues, experiences, and existing programs. A “Perspectives” section presents opinions and proposals by the authors. The transition process is not limited to a change from pediatric to adult services. Rather, it includes the entire process of the development of the child and requires interdisciplinary management with proper planning and collaboration among professionals of pediatric and adult teams. Full article

The Body–Mind–Spirit Wellness Behavior and Characteristic Inventory (BMS-WBCI) is a free-of-charge wellness tool with good psychometric properties, widely used mainly in studies assessing quality of life and healthy lifestyle habits. This certain tool is based on the Hettler’s (1980) model and has been validated for use with students aged 18–36. The purpose of this study was to adapt the BMS-WBCI in the Greek language and at the same time to validate it for use in the general population. This study included 520 participants aged 16–75 (M = 39.86, SD = 10.5), who were recruited from the Greek population using the snowball procedure. The BMS-WBCI was adapted into Greek language, following a multiple forward-and-backward translation protocol. Confirmatory Factor Analysis (CFA) was used to validate the overall construct of the Greek BMS-WBCI. The final solution was a three-factor model with 38 items, after removing the items B1, B8, B9, M11, M24, and S43. This final model demonstrated an acceptable to good fit, presenting higher goodness-of-fit indices (CFI = 0.91, TLI = 0.90) and lower badness-of-fit indices (χ²/653 = 2.29, p < 0.001, RMSEA = 0.05, SRMR = 0.06). All items in the hypothesized model exhibited statistically significant standardized factor loadings (p < 0.001), with loadings consistently above 0.40. A very good internal consistency was found using the composite reliability measures (Body 0.86, Mind 0.95, Spirit 0.94). Further analysis indicated a good convergent validity (average variance extracted values: Body 50.5%, Mind 50.7%, Spirit 54.9%). The results indicated adequate discriminant validity, as all square roots of average variance extracted were higher than the correlation between construct items. In conclusion, this psychometric evaluation of the BMS-WBCI adds to the evidence supporting its use in the Greek language, not only in students, but also in the general population. Full article

In this article, I analyze Gloria Naylor’s Mama Day and Erna Brodber’s Myal in order to demonstrate that African-derived spiritual systems are central in Black women’s fictional depictions and theorizing of healing and disability. I argue that the violence of what Moya Bailey terms misogynoir is writ on Black women’s body, mind, and spirit—the latter of which is absent in disability studies frameworks yet central to healing and liberation in this literature. These writings present a syncretized spirituality drawn from African Diasporic, African Indigenous, and Indigenous American religious beliefs that have a more capacious understanding of wholeness and wellness to reimagine healing in ways that make space for a diversity of bodymindspirits. Black spiritual practice enables self-love and acceptance of disabled Black womanhood, and the Word, Nommo, bestows spiritual healing power. Full article

In a fractured, complex, and chaotic world, excellence in critical, caring, and creative thinking skills are crucial to effective Christian living. The author’s research, a qualitative inquiry and interdisciplinary literature review and analysis, suggests that one’s theological perspective and belief system concerning the gifts and power of the Holy Spirit may profoundly affect the ability of the individual and the body of Christ to rationally pursue Kingdom work, whether through evangelism, discipleship, or merely survival. Christians, regardless of theology, philosophy, worship styles, polity, geographical location, culture, or tradition, intending to positively affect their world, should consider adopting an active engagement, a participating partnership, with “Profound Perception”, the logical rational component of the mind of Christ which is normally identified with a compassionate state of mind for service. Proper preparation and exercise of human thinking skills combined with the engagement in a participating partnership with profound perception enables one to effectively deal with the realities of life in a time of extreme complexity, cognitive dissonance, excessive deceit, and distortions of reality. The research indicates it is possible for followers of Christ, engaged in an active partnership with the mind of Christ in the pursuit of solutions and resolutions for complex and wicked problems along with the creation of master pieces of art, literature, and music glorifying Christ Jesus, to be successful in their endeavors. The intent is not to defend or to attack any of the many theological perspectives concerning the charismata, but rather to explore the possibilities of integrating our mind and the charismata with the mind of Christ. An examination of one’s theology in light of how best to effectively and efficiently engage at the highest level possible with the mind of Christ in all that they do seems in the best interest of the church engaged in a global mission. Full article

Nonpharmaceutical interventions are important for addressing the psychosocial needs of children living with atopic dermatitis (AD). The current study aimed to investigate the effects of an integrative body–mind–spirit (IBMS) intervention on the subjective experiences of affected children and explore the mechanisms underlying the effects. Using a drawing-based, qualitative approach, the current study conducted two rounds of interviews with 13 children (aged 8–12 years) diagnosed with moderate or severe AD before and after they attended the IBMS intervention. Data were analyzed by using the thematic analysis method. The IBMS intervention worked by changing participants’ perceptions at the cognitive level, improving their coping strategies at the behavioral level, and constructing their social support network at the environmental level. Cognitive, behavioral, and environmental factors might mediate the relationships between the IBMS intervention and participants’ psychological and physical outcomes. This study highlighted the wider inclusion of child-centered qualitative research in the evaluation of the effects of psychosocial interventions designed for children. Full article

The purpose of this publication is to provide generalized knowledge of the area of changes that took place over past centuries in relation to health, social and cultural conditions. In Greek mythology, it was necessary to nurture both body and spirit to be a perfect human being. This link between the concepts of physical beauty and goodness can be also found in later works dedicated to ancient Greek history. Particularly in Greek myths, and in Greek education in general, it was believed that both physical and spiritual excellence were necessary to raise men to achieve their true form. Some of the main forms of implementing this idea were hand-to-hand combat exercises (wrestling, boxing and pankration). Ideas characteristic of the world of ancient Greece, in a general sense, can be observed in the culture of the Far East. The main difference is the fact that these principles did not survive in Western culture as a result of transformation into a consumer society focused on the rejection of moral principles. The brutalisation of the forms of the Roman Games meant that the ideals of the ancient world were forgotten for more than 1500 years. The modern Olympic Games were resurrected in the 19th century. Inspired by the ancient Greek cult of health of body and spirit, they gave rise to a movement known as Olympism. In the Olympic Charter written by Coubertin, Olympism was called “a philosophy of life exalting and combining in a balanced whole the qualities of body, will and mind”. The combat sports disciplines have had their place there since the beginning of the modern Olympic Games. The evolution of hand-to-hand combat disciplines, including numerous scientific studies indicating a very broad impact in the area of health, led to this type of physical activity being reached for as an essential element in supporting the health-promoting behaviour of society. Nowadays, physical activity in the area of exercise with elements of hand-to-hand combat, combat sports, or martial arts is an indissoluble link in the prevention and treatment of 21st century diseases. For Parkinson’s disease patients, drug treatment is an essential resource for continuing to function in society, but it will not be completely effective without supporting the treatment with appropriate and attractive physical activity (e.g., “Rock Steady Boxing”). Of similar importance is the prevention of dangerous falls, which are common in this population as well as among the elderly or those affected by other diseases of civilisation. Implementing the principles and techniques of safe falling in the teaching of the young population significantly increases the likelihood of applying appropriate responses to these individuals in adulthood and old age. Actions that should be taken now for prevention can be implemented through social programmes, such as “Active today for a healthy future”. Full article

In this paper, we take our cue from Kevin Schilbrack’s admonishment that the philosophy of religion needs to take religious practices seriously as an object of investigation. We do so by offering Afro-Brazilian traditions as an example of the methodological poverty of current philosophical engagement with religions that are not text-based, belief-focused, and institutionalized. Anthropologists have studied these primarily orally transmitted traditions for nearly a century. Still, they involve practices, such as offering and sacrifice as well as spirit possession and mediumship, that have yet to receive attention from philosophers. We argue that this is not an accident: philosophers have had a highly restricted diet of examples, have not looked at ethnography as source material, and thus still need to put together a methodology to tackle such practices. After elucidating Schilbrack’s suggestions to adopt an embodiment paradigm and apply conceptual metaphor theory and the extended mind thesis to consider religious practices as thoughtful, we offer criticism of the specifics of his threefold solution. First, it assumes language is linear; second, it takes a problematic view of the body; and third, it abides by a misleading view of the “levels” of cognition. We conclude that the philosophy of religion should adopt enactivism to understand religious practices as cognitive enterprises. Full article

Historical osteopathic principles and practices (OPP)—considering the patient as a dynamic interaction of the body, mind, and spirit and incorporating the body’s self-healing ability into care—are inherited from traditional/complementary and alternative (CAM) principles. Both concepts are familiar to contemporary osteopathic practitioners, but their incorporation into healthcare for evidence-informed, patient-centered care (PCC) remains unclear. Further, a polarity exists in the osteopathic profession between a ‘traditional-minded’ group following historical OPP despite evidence against those models and an ‘evidence-minded’ group following the current available evidence for common patient complaints. By shifting professional practices towards evidence-based practices for manual therapy in line with the Western dominant biomedical paradigm, the latter group is challenging the osteopathic professional identity. To alleviate this polarity, we would like to refocus on patient values and expectations, highlighting cultural diversity from an anthropological perspective. Increasing an awareness of diverse sociocultural health assumptions may foster culturally sensitive PCC, especially when including non-Western sociocultural belief systems of health into that person-centered care. Therefore, the current medical anthropological perspective on the legacy of traditional/CAM principles in historical OPP is offered to advance the osteopathic profession by promoting ethical, culturally sensitive, and evidence-informed PCC in a Western secular environment. Such inclusive approaches are likely to meet patients’ values and expectations, whether informed by Western or non-Western sociocultural beliefs, and improve their satisfaction and clinical outcomes. Full article

Christian congregations find themselves caught in a polarized cultural environment which can lead to simplified theological and spiritual constructs. Moreover, congregants are facing spiritual challenges that come from entrenched differences. The Pantañjali yogic system offers an opportunity for Reformed Christian communities to develop yoga practices that integrate breath, movement, and appropriate Biblical texts. Three practice plans are offered. The honorable appropriation of yoga by a Christian community promises not only an integrative method but also a spacious experience for the practitioner who may, in turn, participate further and influence their community of faith towards such relevant spaciousness. Full article

Osteopathic manipulative medicine (OMM) is an emerging practice in the healthcare field with increasing popularity and evidence-based therapy. Osteopathic manipulative treatments (OMT) include hands-on manipulations of different body structures to increase systemic homeostasis and total patient well-being. Indeed, this new realm of the whole patient-based approach is being taught in osteopathic schools around the country, and the osteopathic principles of a mind-body-spirit-based treatment are being instilled in many new Doctor of Osteopathy (D.O.) students. However, despite their proven therapeutic value, there are still many individuals, both in and outside the medical profession, who are unaware (or misinformed) of the therapeutic uses and potential benefits of OMT. Here, we provide a brief introduction to this osteopathic therapeutic approach, focusing on the hands-on techniques that are regularly implemented in the clinical setting. It is becoming increasingly evident that different OMTs can be implemented to enhance patient recovery, both alone and in conjunction with the targeted therapies used in allopathic regimens. Therefore, it may be beneficial to inform the general medical community and educate the public and those associated with the healthcare field about the benefits of using OMT as a treatment modality. OMT is lower-cost, noninvasive, and highly effective in promoting full-body healing by targeting the nervous, lymphatic, immune, and vascular systems. There is a growing body of literature related to osteopathic research and the possible molecular pathways involved in the healing process, and this burgeoning field of medicine is expected to increase in value in the healthcare field. This brief review article explains the frequently utilized OMT modalities and their recognized therapeutic benefits, which underscore the need to understand the possible molecular mechanisms and circulating biomarkers linked to the systemic benefits of osteopathic medicine. Full article

This article explores a creative project entitled Performing Liberation which sought to empower communities with direct experience of incarceration to create and share creative work as part of transnational dialogue. One of the aims of the project was to facilitate creative dialogue and exchange between two incarcerated communities: prisoners at Auckland Prison and prisoners at San Quentin Prison in San Francisco. Written using autoethnographic methods, this co-authored article explores our recollections of key moments in a creative workshop at Auckland Prison in an attempt to explain its impact on stimulating the creativity of the participants. We begin by describing the context of incarceration in the US and New Zealand and suggest that these seemingly divergent locations are connected by mass incarceration. We also provide an overview of the creative contexts at San Quentin and Auckland Prison on which the Performing Liberation project developed. After describing key moments in the workshop, the article interrogates the creative space that it produced in relation to the notion of liberation, as a useful concept to interrogate various forms of oppression, and as a practice that is concerned with unshackling the body, mind, and spirit. Full article