ライフサイエンスコーパス: spiritual

1 mong other forms of stimulation, material or spiritual.

2 fering: physical, psychological, social, and spiritual.

3 each family's spiritual needs and consult a spiritual advisor if desired by the family.

4 satisfied with spiritual care if a pastor or spiritual advisor was involved in the last 24 hrs of the

5 However, among Transoxianan nomads, spiritual and biological succession became merged.

6 tion to this condition using biopsychosocial-spiritual and ecological models and discuss various stra

7 e drugs have been used for millennia in both spiritual and medicinal contexts, and a number of recent

8 e the recognition and promotion of holistic, spiritual and planetary health.

9 are and symptom management, quality of life, spiritual and psychological support, and bereavement sup

10 est whether lesion locations associated with spiritual and religious belief map to a specific human b

11 nt quality-of-care scale and questions about spiritual and religious beliefs and needs.

12 thical aspects of physician attention to the spiritual and religious dimensions of patients' experien

13 ge, and understanding to explore and support spiritual and religious issues confronting critically il

14 ould concern themselves with their patients' spiritual and religious needs, thus indicating that this

15 t team, including an assessment of symptoms, spiritual and/or social needs, and goals of care.

16 ding hallucinogens (perceptual), entheogens (spiritual), and empathogens or entactogens (social/emoti

17 can tolerate and about emotional, cognitive, spiritual, and family factors that underlie the request.

18 nning, and attention to physical, emotional, spiritual, and psychological distress with inclusion of

19 gies (probing deeply into the psychological, spiritual, and social contexts of illness and using heal

20 OL including cognitive, physical, emotional, spiritual, and social functioning.

21 nitoring and documentation, psychosocial and spiritual aspects of care, health professional education

22 researchers are beginning to appreciate the spiritual aspects of coping with illness.

23 ions about the nature of humans as moral and spiritual beings.

24 ife after death is among the oldest forms of spiritual belief, found in nearly every world civilizati

25 respond to this statement: "My religious or spiritual beliefs are what really lie behind my whole ap

26 pants rated the statement about religious or spiritual beliefs as definitely true, 230 (24.6%) rated

27 estors; and were congruent with cultural and spiritual beliefs of the Ojibwe people.

28 The importance of religious or spiritual beliefs was ascertained by asking participants

29 The finding that religious or spiritual beliefs were important to most study participa

30 Religious or spiritual beliefs, interpersonal connections, and sense

31 ness, lack of living donors, and traditional spiritual beliefs, may affect SOT access and outcomes fo

32 personal Benefit) and five (Personal Growth, Spiritual Benefit) distinct trajectories over time.

33 personal growth, interpersonal benefits, and spiritual benefits from the donation experience.

34 ssociations now that more people identify as spiritual but not religious and more people are not atte

35 Sixty-six percent reported that they were spiritual but not religious.

36 ves religious, with even more identifying as spiritual, but the neural substrates of spirituality and

37 Among patients, prior spiritual care (adjusted odds ratio [AOR], 14.65; 95% CI

38 for end-of-life care and a greater number of spiritual care activities performed were both associated

39 strong association between satisfaction with spiritual care and satisfaction with the total ICU exper

40 family members who rate an item about their spiritual care are different from family members who ski

41 is growing recognition of the importance of spiritual care as a quality domain for critically ill pa

42 eir perspectives on the routine provision of spiritual care by physicians and nurses.

43 rovide guidance for interventions to improve spiritual care delivered to families of critically ill p

44 tients with serious illness; (2) incorporate spiritual care education into training of interdisciplin

45 Objections to spiritual care frequently related to professional role c

46 vanced cancer had never received any form of spiritual care from their oncology nurses or physicians

47 aled family members were more satisfied with spiritual care if a pastor or spiritual advisor was invo

48 ; and (3) include specialty practitioners of spiritual care in care of patients with serious illness.

49 erminants of higher family satisfaction with spiritual care in the ICU.

50 Family members were surveyed about spiritual care in the ICU.

51 vidence for serious illness: (1) incorporate spiritual care into care for patients with serious illne

52 rough explicit integration of palliative and spiritual care into critical care practice.

53 Spiritual care is associated with better patient QoL nea

54 The need for good psychosocial and spiritual care of patients and families is emphasised.

55 We propose that incorporating spiritual care of the patient and family into clinical p

56 These findings provide insight into spiritual care provider activities and provide guidance

57 Spiritual care providers and family members of patients

58 association between activities completed by spiritual care providers and family ratings of care.

59 Spiritual distress is common in the ICU, and spiritual care providers are often called upon to provid

60 Spiritual care providers commonly reported activities re

61 Spiritual care providers completed surveys reporting the

62 Spiritual care providers engage in a variety of activiti

63 Fifty-seven spiritual care providers received surveys relating to 26

64 Our goal was to evaluate the activities spiritual care providers' conduct to support patients an

65 and ready availability of psychologists and spiritual care providers), care protocols (e.g., specifi

66 Physicians held more negative perceptions of spiritual care than patients (P < .001) and nurses (P =

67 Participants described ideal spiritual care to be individualized, voluntary, inclusiv

68 Spiritual care was defined by patient-rated support of s

69 Ratings of spiritual care were not associated with any other demogr

70 of 356 family members (73%) who rated their spiritual care were slightly younger than family members

71 %), and nurses (85.1%) believed that routine spiritual care would have a positive impact on patients.

72 tention to quality of life, psychosocial and spiritual care, communication and decision-making, relat

73 Qualitative analysis identified benefits of spiritual care, including supporting patients' emotional

74 satisfaction with care and satisfaction with spiritual care.

75 ncer, oncologists, and oncology nurses value spiritual care.

76 of-life care, but little data exist to guide spiritual care.

77 Only 25% of patients had previously received spiritual care.

78 ere associated with favorable perceptions of spiritual care.

79 ipants' characteristics and attitudes toward spiritual care.

80 s recruited from three ayahuasca healing and spiritual centers in South and Central America (N = 256)

81 e recruited from three ayahuasca healing and spiritual centers in South and Central America (N = 33 m

82 am face enormous medical, psychological, and spiritual challenges.

83 -61]; P = .02), mainly in personal strength, spiritual change, and appreciation of life.

84 e-based approaches regarding associations of spiritual community with improved patient and population

85 idence for protective health associations of spiritual community; and (3) recognize spirituality as a

86 h has biomedical, psychological, social, and spiritual components.

87 special skills in assisting with social and spiritual concerns is also generally limited, and less t

88 complex physical, psychological, social, and spiritual consequences of disease and its treatment.

89 oms and distress, psychosocial concerns, and spiritual considerations of the patient, parents, and si

90 it from careful consideration of cultural or spiritual context to avoid misdiagnosis of neuropsychiat

91 rstanding of this belief and more explicitly spiritual conversation with the patient by his treating

92 ath is one of the oldest and most widespread spiritual convictions, and it has been shown to offer va

93 h as for physical, psychosocial, social, and spiritual difficulties.

94 Demand for the spiritual dimension to be taken account of in the diagno

95 ing its physical, psychological, social, and spiritual dimensions.

96 eatment for psychological and existential or spiritual distress in patients with advanced cancer.

97 Spiritual distress is common in the ICU, and spiritual c

98 nd discover a richer relationship with them; spiritual distress was (newly) recognizable in patients,

99 with unaddressed physical, psychosocial, or spiritual distress, cancer care programs should provide

100 Managing patients' therapeutic hope and spiritual distress-in addition to tighter regulation of

101 ng skills in the diagnosis and management of spiritual distress.

102 algesics to cope with their psychological or spiritual distress.

103 panning physical, psychological, social, and spiritual domains, and increased medication adherence.

104 ing physical, mental, social, financial, and spiritual domains.

105 tent domains covered least well were social, spiritual, ethical, and family issues, as well as physic

106 Participants characterize dying as a spiritual event.

107 Mounting evidence supports the role of spiritual, existential, religious, and theological compo

108 Spiritual, existential, religious, and theological topic

109 identification of a hallucination vs normal spiritual experience depends on cultural context.

110 ality, assistance with emotional, social and spiritual experience, including issues of life completio

111 ittle is known about the prevalence of daily spiritual experiences (DSE) and how they may relate to p

112 rging but prominent pattern of emotional and spiritual experiences expressed through a social media p

113 s in the medical literature regarding normal spiritual experiences in American Indian participants in

114 ciation, few researchers have focused on the spiritual experiences involving dissociative states such

115 ant increases in positive emotions and daily spiritual experiences, and reductions in perceived stres

116 Ojibwe individuals and can represent normal spiritual experiences.

117 eir career choice (beta 9.319; p <= 0.0001), spiritual fellows (beta 1.651; p = 0.0286), those with a

118 out how belief in one God, multiple gods, or spiritual forces ("Belief in God") differs across cultur

119 dhood predictors of belief in God, gods, and spiritual forces (Belief in God) in adulthood.

120 by-belief (or non-belief) in God, gods, and spiritual forces.

121 The results demonstrate that personal spiritual formidability is a primary determinant of the

122 Palestine, and Morocco reveal that personal spiritual formidability, a construct distinct from relig

123 to fight involves identity fusion, perceived spiritual formidability, and trust.

124 ine and online surveys to show that personal spiritual formidability-the conviction and immaterial re

125 symptom relief, interpersonal connection, or spiritual fulfilment are central challenges of critical

126 Wishes may be grounded in spiritual goals, such as peace, comfort, connections, an

127 les: Interpersonal Benefit, Personal Growth, Spiritual Growth, Quid Pro Quo, Health Consequences, and

128 of others, as well as one's own personal and spiritual growth.

129 eaningless statements attributed to either a spiritual guru or a scientist.

130 atement from the scientist compared with the spiritual guru, and was more strongly associated with cr

131 sity, scientists held greater authority than spiritual gurus.

132 Only a thorough anamnesis with another spiritual healer and precise identification of psychopat

133 e of a 46-year-old woman who had worked as a spiritual healer for several years and, in the course of

134 se report cannot prove a causal link between spiritual healing and development of psychosis, the pati

135 omeopathy, magnetic fields, massage therapy, spiritual healing, and supplements.

136 therapists, pharmacists, social workers, and spiritual health workers were surveyed on burnout in 201

137 olecular plant genetics can be viewed as the spiritual heir of Mendel's research, one might wonder wh

138 first is changing patterns in religious and spiritual identification.

139 odel of these responses identified religious/spiritual identity as the dominant connectivity factor i

140 Religious or spiritual importance and church attendance were assessed

141 gs include cultural themes and religious and spiritual influences.

142 y enhanced environment or represent specific spiritual interventions.

143 health variables and religious well-being or spiritual involvement were much more limited.

144 ritual Well-Being Scale and a pilot Index of Spiritual Involvement.

145 For patients and families, psychosocial and spiritual issues are as important as physiologic concern

146 Spiritual issues arise frequently in the care of dying p

147 rocesses but not in communication and psycho-spiritual issues shared with patient/families.

148 Should the physician discuss spiritual issues with his or her patients?

149 ibed provide an empirical basis for engaging spiritual issues within clinical care.

150 ed planned process, embedded with social and spiritual meanings reflecting a complex preagricultural

151 ed to determine QOL scores and psycho-social-spiritual measures of healing.

152 terviews assessed psychosocial and religious/spiritual measures, advance care planning, and end-of-li

153 month of life (P < .01) and involvement of a spiritual mentor (P = .03).

154 A 'bio-psycho-social-spiritual' model is recommended for Pakistan's CLD patie

155 moments-meaningful, memorable, and sometimes spiritual moments of connection-occur in health care and

156 It was also associated with greater spiritual need, need for care planning, and poorer patie

157 Seventy-three percent reported at least one spiritual need; 58% thought it appropriate for physician

158 tivities related to supporting religious and spiritual needs (>/= 90%) and providing support for fami

159 t any staff members had inquired about their spiritual needs (0.9% of inquiries by physicians).

160 Few had their spiritual needs addressed by the staff.

161 ient's and family's physical, emotional, and spiritual needs and clarification of realistic goals and

162 ICU, clinicians should assess each family's spiritual needs and consult a spiritual advisor if desir

163 estigated the relationship between patients' spiritual needs and perceptions of quality and satisfact

164 Many advanced cancer patients' spiritual needs are not supported by religious communiti

165 care was defined by patient-rated support of spiritual needs by the medical team and receipt of pasto

166 Support of terminally ill patients' spiritual needs by the medical team is associated with g

167 Tools for the assessment of patients' spiritual needs have been studied, and incorporation of

168 Attention to patients' religious and spiritual needs is included in national guidelines for q

169 g the physical, emotional, psychosocial, and spiritual needs of critically ill patients.

170 ing the physical, psychological, social, and spiritual needs of dying patients and their families.

171 not only physical and psychosocial but also spiritual needs of patients and their families.

172 tuality from religion; describes the salient spiritual needs of patients at the end of life as encomp

173 Patients whose spiritual needs were largely or completely supported by

174 High religious coping patients whose spiritual needs were largely or completely supported wer

175 Nearly half (47%) reported that their spiritual needs were minimally or not at all supported b

176 Patients who reported that their spiritual needs were not being met gave lower ratings of

177 Eighteen percent reported that their spiritual needs were not being met.

178 Patients whose spiritual needs were not met reported lower ratings of q

179 gious community, and 72% reported that their spiritual needs were supported minimally or not at all b

180 terminal illness acknowledgment, support of spiritual needs, preference for heroics, and advance car

181 priate for physicians to inquire about their spiritual needs.

182 Most patients had spiritual needs.

183 stand how best to respond to their patients' spiritual needs.

184 g the patient's physical, psychological, and spiritual needs; assessing the patient's support system;

185 tional symptoms, request for hastened death, spiritual or existential crisis, assistance with decisio

186 l diseases cause physical, psychosocial, and spiritual or existential suffering from the time of thei

187 imulates conversations for people of diverse spiritual orientations to respond to death in personally

188 ychologic (P < .001), social (P < .001), and spiritual (P = .03) QOL improved at 6 months.

189 d moment included considering oneself a very spiritual person (odds ratio [OR], 2.23; 95% CI, 1.44-3.

190 and self-identification as a very religious/spiritual person were associated with lower mortality wh

191 Use was greatest for spiritual practices (80.5%), vitamins and herbs (62.6%),

192 After excluding spiritual practices and psychotherapy, 95.8% of particip

193 What is lost when spiritual practices are secularized for the workplace?

194 int family that has been used in traditional spiritual practices for its psychoactive properties by t

195 ence, and its consistency with the patient's spiritual practices suggest at least a contributory role

196 Prayer and spiritual practices were the most commonly used nonpharm

197 Coping mechanisms included religious and spiritual practices; focusing on basic needs, such as hi

198 Wishing makes individual spiritual preferences and practices more accessible.

199 We argue that experiences of spiritual presence are facilitated by cultural models th

200 sistent physical, psychological, social, and spiritual problems, which are associated with poor quali

201 oral domain, such as loyalty, authority, and spiritual purity.

202 Many indigenous peoples invoke spiritual qualities and protection ascribed to birds tha

203 tients and their loved ones often reflect on spiritual, religious, and existential questions when ser

204 Spiritual/religious connectivity was found to be less as

205 cused, emotion-focused, meaning-focused, and spiritual/religious coping.

206 igions that encourage material sacrifice for spiritual rewards.

207 of age, gender, racial/ethnic, and religious/spiritual self-identities to 15 art objects.

208 These results suggest that while religious/spiritual self-identity has a strong impact in predictin

209 , cultural heritage, outdoor recreation, and spiritual significance demonstrates opportunities for op

210 ncer to meet their informational, emotional, spiritual, social, or physical needs during their diagno

211 ders, on the importance of sacred values and spiritual strength to the will to fight.

212 differences emerged on the Psychological or Spiritual subscales.

213 ural communities of Transoxiana was based on spiritual succession passed from teacher to disciple.

214 IMCP has clear short-term benefits for spiritual suffering and quality of life in patients with

215 hysical, emotional, social, existential, and spiritual suffering of patients and their communities.

216 ain and symptom management, psychosocial and spiritual support and bereavement follow-up.

217 ficacy, anxiety and depression, personality, spiritual support and hope was completed at the first th

218 Spiritual support by religious communities or the medica

219 everal aspects of palliative care, including spiritual support for families, emotional support for cl

220 Items receiving the lowest ratings assessed spiritual support for families, emotional support for in

221 Spiritual support from the medical team and pastoral car

222 This study examined religiousness and spiritual support in advanced cancer patients of diverse

223 gious communities or the medical system, and spiritual support is associated with better QOL.

224 with cancer receive limited psychosocial and spiritual support near death.

225 ith the physical, social, psychological, and spiritual support of patients with life-limiting illness

226 f cancer, trait extroversion/neuroticism and spiritual support were significantly different between g

227 espect, family access to patient, social and spiritual support) and end-of-life care (n = 3; decision

228 ssess and manage pain, offer social work and spiritual support, and conduct interdisciplinary family

229 and symptom management and psychosocial and spiritual support, as well as diverse quality-of-life co

230 ing styles, terminal illness acknowledgment, spiritual support, preference for heroics, and advance c

231 rviewed at baseline regarding religiousness, spiritual support, QOL, treatment preferences, and advan

232 family members are isolated from social and spiritual support.

233 diaries; and mental health, bereavement, and spiritual support.

234 ; e) symptom management and comfort care; f) spiritual support; and g) emotional and organizational s

235 onvincingly traced back to the formerly used spiritual techniques) along with depressive symptoms and

236 eeds have been studied, and incorporation of spiritual themes into treatment has shown some promise.

237 have their caregivers include the patient's spiritual values in their health care, and the well-docu

238 Cultural and spiritual values of patients and families may differ mar

239 rginal effect [SE], 0.04 [0.01]), had poorer spiritual well-being (average marginal effect [SE], -0.0

240 ge marginal effect [SE], 0.04 [0.01]), worse spiritual well-being (average marginal effect [SE], -0.0

241 ontrol condition for the primary outcomes of spiritual well-being (b = 0.39; P <.001, including both

242 spital Anxiety and Depression Scale [HADS]), spiritual well-being (measured via the FACIT-Spiritual W

243 th (n=56), advocacy and informed (n=55), and spiritual well-being (n=21).

244 ng (P < .015), social well-being (P < .004), spiritual well-being (P < .009), and distressed mood (P

245 < .001), dyadic satisfaction (P < .05), and spiritual well-being (P < .05) and more loneliness (P <

246 (r=0.40, p<0.0001) but not in those high in spiritual well-being (r=0.20, p=0.06).

247 re for hastened death in participants low in spiritual well-being (r=0.40, p<0.0001) but not in those

248 0.39; P <.001, including both components of spiritual well-being (sense of meaning: b = 0.34; P = .0

249 .18 [95 % CI, -0.33 to -0.03]), and enhanced spiritual well-being (SMD, 0.43 [95 % CI, 0.05 to 0.81])

250 of life (QOL), fatigue, distressed mood, and spiritual well-being among a multiethnic sample of breas

251 Significant correlations were seen between spiritual well-being and desire for hastened death (r=-0

252 s the need for brief interventions targeting spiritual well-being and meaning for patients with advan

253 The primary outcome measures were spiritual well-being and overall quality of life, with s

254 showed significantly greater improvement in spiritual well-being and quality of life and significant

255 Primary outcome measures assessed spiritual well-being and quality of life; secondary outc

256 Spiritual well-being and sense of meaning are important

257 in quality of life, anxiety, depression, and spiritual well-being compared with UC alone.

258 Spiritual well-being offers some protection against end-

259 riented experiences from which emotional and spiritual well-being outcomes can be drawn.

260 spiritual well-being (measured via the FACIT-Spiritual Well-Being scale [FACIT-Sp]), hospitalizations

261 n Registry were administered the self-report Spiritual Well-Being Scale and a pilot Index of Spiritua

262 Support, the Perceived Stress Scale, and the Spiritual Well-Being Scale at baseline and three months

263 tional assessment of chronic illness therapy-spiritual well-being scale, the Hamilton depression rati

264 coping skills, perceived social support, and spiritual well-being significantly differed at follow-up

265 Edmonton Symptom Assessment Scale, and FACIT Spiritual Well-Being subscale; at 6 months, advance dire

266 Physical, psychological, social, and spiritual well-being was assessed before HCT, 6 months,

267 Spiritual well-being was improved in UC + PAL versus UC-

268 of multiple regression analyses showed that spiritual well-being was the strongest predictor of each

269 pain, fear of COVID-19, quality of life, and spiritual well-being were observed.

270 ychological health (anxiety and depression), spiritual well-being, and all-cause mortality.

271 d quality of life, psychological health, and spiritual well-being, and importantly, did not lead to h

272 well being, social support, emotional state, spiritual well-being, and quality of life).

273 We aimed to assess the relation between spiritual well-being, depression, and end-of-life despai

274 h, social support, financial well-being, and spiritual well-being, each measured with separate scales

275 tandardized measures of HRQOL and growth and spiritual well-being.

276 s an approach to enhance quality of life and spiritual well-being.

277 ding assessments of physical, emotional, and spiritual wellbeing and quality of life) given six times