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Journal articles on the topic 'Psychospiritual'

Author: Grafiati

Published: 22 March 2023

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1

Wahidah, Endah, Rifki Rosyad, and Ilim Abdul Halim. "Perubahan Keberagamaan Klien Pasca Terapi Psikospiritual Islam." Jurnal Iman dan Spiritualitas 1, no. 3 (July 15, 2021): 253–62. http://dx.doi.org/10.15575/jis.v1i3.13120.

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The purpose of this study is to identify and analyze: (1) the description of the client's religious condition before Islamic Psychospiritual therapy, (2) the process of Islamic Psychospiritual therapy conducted at the Living Meaning Center Foundation Bandung; (3) The client's religiosity after Islamic Psychospiritual therapy; (4) Changes in the client's religiosity after Islamic Psychospiritual therapy. This study uses a qualitative method with a descriptive-analytic approach, the primary source in this study is to clients after Islamic Psychospiritual therapy at the Yayasan Living Meaning Center Bandung. The results of this study indicate that: (1) The client's religious description before Islamic Psychospiritual therapy exists. (2) The process of Islamic psychospiritual therapy at the Bandung Living Meaning Center foundation is carried out with an early-stage counseling procedure. (3) There is a change in the client's religiosity after Islamic psycho-ritual therapy—religious changes in clients after Islamic Psychospiritual therapy at the Living Meaning Center Foundation in Bandung. In the appreciation dimension, most clients become calmer and live more meaningfully. In the consequence dimension, the client becomes more grateful in living his life so that life is more concerned with fellow human beings as humans must become khalifah fil ardhi.

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2

Alton, Gord. "Toward an Integrative Model of Psychospiritual Therapy: Bringing Spirituality and Psychotherapy Together." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 74, no. 3 (September 23, 2020): 159–65. http://dx.doi.org/10.1177/1542305020946282.

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As a supervisor-educator for the Canadian Association of Spiritual Care, my primary task is to help developing spiritual care providers and psychospiritual therapists learn how to use psychotherapy within the field of spiritual care. The purpose of this essay is to share a psychospiritual model that I teach my students that helps them see how psychospiritual therapy is a form of spiritual practice that helps their clients experience healing from the sacred.

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3

Kirlpatrick, Sandra L. "The Psychospiritual Clinician's Handbook." Primary Care Companion to The Journal of Clinical Psychiatry 08, no. 02 (April 15, 2006): 108–9. http://dx.doi.org/10.4088/pcc.v08n0212a.

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4

Sills, Maura. "Personal account: psychospiritual psychotherapy." Complementary Therapies in Nursing and Midwifery 4, no. 4 (August 1998): 106. http://dx.doi.org/10.1016/s1353-6117(98)80045-0.

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5

Jones, David. "Psychospiritual and Transpersonal Psychotherapies." Self & Society 24, no. 4 (September 1996): 4–6. http://dx.doi.org/10.1080/03060497.1996.11085664.

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6

Evans, Joan. "Psychospiritual Psychology and Psychotherapy." Self & Society 24, no. 4 (September 1996): 24–25. http://dx.doi.org/10.1080/03060497.1996.11085668.

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7

Usset, Timothy J., Erika Gray, Brandon J. Griffin, Joseph M. Currier, Marek S. Kopacz, John H. Wilhelm, and J. Irene Harris. "Psychospiritual Developmental Risk Factors for Moral Injury." Religions 11, no. 10 (September 24, 2020): 484. http://dx.doi.org/10.3390/rel11100484.

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There is increasing theoretical, clinical, and empirical support for the hypothesis that psychospiritual development, and more specifically, postconventional religious reasoning, may be related to moral injury. In this study, we assessed the contributions of exposure to potentially morally injurious events, posttraumatic stress symptoms, and psychospiritual development to moral injury symptoms in a sample of military veterans (N = 212). Psychospiritual development was measured as four dimensions, based on Wulff’s theory juxtaposing conventional vs. postconventional levels of religious reasoning, with decisions to be an adherent or a disaffiliate of faith. After controlling for exposure to potentially morally injurious events and severity of posttraumatic stress symptoms, veterans who were conventional disaffiliates reported higher scores on the Moral Injury Questionnaire than conventional adherents, postconventional adherents, or postconventional disaffiliates. We conclude that the role of psychospiritual development offers a theoretical approach to moral injury that invites collaboration between social scientists, philosophers, theologians, and medical professionals.

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Mohd Amin, Mohd Zohdi, and Mohd Saiful Amri Zainal Abidin. "Peran Ruqyah Syar'iyyah dalam Terapi Psikospiritual: Analisis terhadap Model Pengobatan Kecanduan Narkoba." ESOTERIK 6, no. 1 (May 29, 2020): 74. http://dx.doi.org/10.21043/esoterik.v6i1.6445.

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<p class="06IsiAbstrak"><span lang="EN-GB">A Psychospiritual therapy was found to be effective in the treatment of drug addiction carried out in government and private care centers. Psychospiritual therapy itself is a psychotherapy that uses a spiritual approach in its application. Islamic Psychospiritual Therapy with the concept of Tazkiah al-Nafs is incomplete without Ruqyah Syar'iyyah aspects. The main purpose of this research is to investigate the method of implementing Ruqyah Syar'iyyah elements in the context of drug addiction recovery. Thus, qualitative research was carried out in five treatment centers for drug addicts selected using an Islamic psychospiritual approach. Data obtained through text analysis, interviews and observations. The study found that the Ruqyah Syar'iyyah aspect was carried out in the Psychospiritual treatment process in the recovery of drug addicts. However, he was not given serious attention from the point of consciousness, understanding and appreciation. As a result, trainers are less concerned with training after completing the treatment period at the drug rehabilitation center and ignoring it. After that the coach is easy to return to drug addiction. In addition, research suggests that some elements of Ruqyah Syar'iyyah and their appreciation be added and applied systematically through the process of riyadah al-Nafs and Muraqabah al-Nafs.</span></p>

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9

Wazir, Rosni, Abur Hamdi Usman, Norsaleha Mohd Salleh, Suriani Sudi, Abdul Hadi Awang, and Syamim Rosman. "Pencegahan dadah golongan berisiko menurut pendekatan psikospiritual al-Ghazālī (W. 505 H.)." al-Irsyad: Journal of Islamic and Contemporary Issues 5, no. 2 (December 16, 2020): 391–403. http://dx.doi.org/10.53840/alirsyad.v5i2.91.

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The issue of drug abuse nowadays is very worrying despite various research and approaches taken to address this issue. New and recurring drug addiction numbers every year indicate a crucial need for improvements in existing prevention efforts. Prevention is the best approach in combating drug abuse because of the effectiveness and cost-friendly. In addition, risk groups should be a priority in prevention approach so that drug addiction can be avoided before it occurs. Islamic psychospiritual therapy is a spiritual treatment method based on Islamic practices and divine reference. This treatment focuses on the purification of the soul, the formation of self-actualization, and spiritual enhancement which ultimate objective is seeking the pleasure of Allah Almighty. Spiritual therapy implemented in Islamic psychospiritual can form a stronghold to prevent drug use and addiction among risk groups. Al-Ghazālī was one of the most prominent and influential Islamic scholars and has produced numerous works that have been made references in the world of Islamic studies throughout the world. Thus, using qualitative methods, this article outlines Al-Ghazālī's Islamic psychospiritual module. Risk group prevention is managing the risk factors by equipping the group with protective factors. The findings of this article indicate that Islamic psychospiritual approaches discussed by al-Ghazālī contain protective factors of religious belief, endurance, self-esteem, appreciation, hope, gratitude, self-reliance, the purpose of life, and love. Therefore, addressing the issue of drug addiction based on the Islamic psychospiritual approach is a viable alternative.

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10

McNally-Key, Nicola Helen. "Creative visualisations, creative counsellors: Inner journeys." Transpersonal Psychology Review 22, no. 2 (2020): 21–36. http://dx.doi.org/10.53841/bpstran.2020.22.2.21.

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This research assesses what may be contributed to counselling through developing practice which is centred on a feminist psychospiritual model. This is a qualitative study which analyses a series of in depth, semi-structured interviews, as I discuss transpersonal and psychospiritual forms of practice with each of the research participants. Interpretative phenomenological analysis (IPA) is selected to analyse the data collected. After conducting the IPA study, the findings and discussion address the potential for transpersonal approaches within a new approach which is provided as a stepped model of guidelines for relevant cases. The study concludes that Collaborative Pluralistic counselling could include a focus on spirituality for relevant clients and within this approach, a psychospiritual model may be offered within collaborative pluralistic therapy.

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11

Roud, Paul Charles. "Psychospiritual Dimensions of Extraordinary Survival." Journal of Humanistic Psychology 29, no. 1 (January 1989): 59–83. http://dx.doi.org/10.1177/0022167889291005.

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12

Greaves, Thomas. "The Transpersonal and The Psychospiritual." Self & Society 22, no. 4 (September 1994): 11–16. http://dx.doi.org/10.1080/03060497.1994.11085455.

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13

Whitmore, Diana. "The Psychospiritual and the Transpersonal." Self & Society 24, no. 4 (September 1996): 26–29. http://dx.doi.org/10.1080/03060497.1996.11085669.

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14

Kang, Chris. "Article Commentary: A Psychospiritual Integration frame of Reference for Occupational Therapy. Part 2: Transformative Occupations and the Change Process." Hong Kong Journal of Occupational Therapy 29, no. 1 (June 2017): 55–64. http://dx.doi.org/10.1016/j.hkjot.2017.05.003.

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This paper builds upon the first in the series on psychospiritual integration (PSI) and examines the concept of transformative occupations and the process of change underpinning occupational therapy from a PSI perspective. A repertoire of new terms highlighting finer distinctions in the concept of occupation will be introduced and explained, as will the dynamic for transformation inherent in the psychospiritual integration change process. Suggestions for PSI-informed occupational therapy practice will be explored.

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15

Kamarul Zaman, Rahim, Khairulnazrin Nasir, Mujiburrahman Muhammad Saleh, and Nur Shahidah Ab Hamid. "Kawalan Kesejahteraan Psikologi Berasaskan Konsep Psikospiritual dalam Al-Quran: Suatu Analisis." ‘Abqari Journal 27 (September 29, 2022): 115–29. http://dx.doi.org/10.33102/abqari.vol27no1.526.

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The value of psychological well-being is an important post-pandemic discourse of covid-19. The impact of this pandemic caused the psychological well-being index of Malaysians at a moderate level with an overall score of 7.2. In this regard, various initiatives at the global level to control the sustainability of psychological well-being through psychospiritual approaches are actively pursued by various parties. Among them are Mindfulness Meditation, Ayurveda, Yoga and other non-Muslim psychospiritual approaches. Thus, the purpose of this study is to analyse the concept of psychospiritual in the Qur'an as a control mechanism for psychological well-being. Based on a qualitative method with a thematic content analysis approach, this study found that the concept of psychospiritual in the Quran is holistic. The concepts of iṭmi’nān al-qulūb (peace of mind) and al-Sakīnah (tranquillity) which are discussed twenty times in the Qur’an are part of the core underlying the Qur’an-based psychospiritual approach. A combination of understanding about it is found to be able to control and stabilise the mind or emotions. In conclusion, the concept of psychospiritual in the Qur’an is significant and deserves to be dignified as part of the complementary mechanism of psychological well-being control. ABSTRAK Nilai kesejahteraan psikologi merupakan wacana penting pasca pandemik covid-19. Kualiti dan kelestarian kesejahteraan psikologi merupakan sesuatu yang bersifat subjektif dan berbeza antara setiap individu. Impak pandemik ini menyaksikan indeks kesejahteraan psikologi rakyat Malaysia berada pada tahap sederhana dengan skor keseluruhan 7.2. Sehubungan dengan itu, inisiatif bagi mengawal kelestarian kesejahteraan psikologi giat diusahakan pelbagai pihak. Kualiti emosi, kepuasan hidup, kefungsian psikologi dan keupayaan berinteraksi dengan persekitaran merupakan sebahagian indikator utama tahap kesejahteraan psikologi. Justeru, tujuan kajian ini dijalankan adalah bagi menganalisis konsep psikospiritual dalam al-Quran sebagai mekanisme kawalan kesejahteraan psikologi. Kajian berbentuk aplikasi teori ini, digarap berasaskan metode kualitatif dengan menggunakan pendekatan analisis kandungan secara tematik. Hasil kajian mendapati konsep psikospiritual dalam al-Quran adalah bersifat holistik. Konsep iṭmi’nān al-qulūb dan al-Sakīnah merupakan sebahagian teras yang mendasari pendekatan psikospiritual berasaskan al-Quran. Kombinasi kefahaman mengenainya didapati mampu mengawal dan menstabilkan fikiran atau emosi. Kesimpulannya, konsep psikospiritual dalam al-Quran adalah signifikan dan wajar dimartabatkan sebagai sebahagian mekanisme komplementari kawalan kesejahteraan psikologi.

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Terletska, Yu M. "PSYCHOSPIRITUAL DEPRIVATION: ESSENCE AND MAIN ASPECTS." Habitus 1, no. 13 (2020): 129–35. http://dx.doi.org/10.32843/2663-5208.2020.13-1.20.

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Anganthi, Nisa Rachmah Nur. "Anxiety of Blind Adolescents in Psychospiritual Perspectives." International Journal of Psychosocial Rehabilitation 24, no. 1 (January 20, 2020): 1545–55. http://dx.doi.org/10.37200/ijpr/v24i1/pr200252.

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18

Azman Wan Mohammad, Wan, Suhaila Zailani Hj Ahmad, and Kaseh Abu Bakar. "A LITERATURE REVIEW ON QURANIC LINGUISTICS AS A PSYCHOSPIRITUAL THERAPY MEDIUM." International Journal of Advanced Research 10, no. 10 (October 31, 2022): 232–41. http://dx.doi.org/10.21474/ijar01/15482.

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Quranic therapy is an approach practiced by individuals who suffer from psychospiritual problems to self-heal. Al-Quran possesses spiritual values which can assist in treatment. This approach indirectly involves linguistic elements as the therapeutic basic medium by engaging in recovery and treatment activities such as reading, recitation and teaching the meaning of al-Quran. However, non-holistic implementation of linguistic element in Quranic therapy practice reduced the effect of patients psychological and spiritual recovery due to the lack of understanding of and appreciation to the messages of al-Quran. Therefore, this study is aimed at examining the relation of linguistic elements to the Quranic message being conveyed and revealing the importance of al-Quran as a psychospiritual therapy medium. This study is a qualitative research work using content and thematic analysis. Content analysis was classified according to themes based on the linguistic aspects of al-Quran (phonology, morphology and semantics). It was found that phonology (sound) reinforced appreciation of the message of al-Quran through mental effects of Al-Quran reciter and listener. Morphology (word structure) of al-Quran was also identified as the foundation to the meaning or interpretation of al-Quran. Meanwhile, comprehension and appreciation of all messages being conveyed in al-Quran require a mastery in semantics (meaning) because the meaning of al-Quran is influenced by various factors. In short, the linguistic aspects are closely linked in influencing the message being delivered besides having the role of reinforcing the understanding and appreciation of content of al-Quran that enables patient recovery from the psychospiritual problems. This study carries an implication towards the role of the Quranic language in complementing psychospiritual therapy.

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Saparudin, Intan Farhana. "Psychospiritual Guidance Frameworks in Dealing Teenagers with Delinquent." International Journal of Psychosocial Rehabilitation 24, no. 4 (February 28, 2020): 3585–90. http://dx.doi.org/10.37200/ijpr/v24i4/pr201470.

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Tchombe, Therese Mungah Shalo. "Psychospiritual impact of COVID-19: Africentric Perspectives." Journal of the Cameroon Academy of Sciences 17, no. 2 (January 12, 2022): 149–60. http://dx.doi.org/10.4314/jcas.v17i2.5.

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This study sought to find out the psychospiritual impact of COVID-D as a result of the imposition of preventive measures. The study was carried out in the Mezam Division of the North West Region of Cameroon. A mixed research approach was used for the study with the aid of a questionnaire and an interview guide. A convenient sampling technique was chosen for the study based on the availability of the 50 respondents chosen for the study, using the snowball technique. The results of the study reveal that the most acceptable preventive measures that people complied to were personal hygiene (100%), taking of African traditional concoction treatments (100%) and prayers to God (100%). Psychologically, 60% of the respondents expressed symptoms of anxiety, while 30% expressed symptoms for stress and 20% expressed symptoms of depression. Spiritually, all 50 respondents (100%) indicated that their spiritual activities have been disrupted by the pandemic, which poses a real problem for an African oriented society where religion and spiritual activities are common. In conclusions, it was evident that psychospiritual dissonance including mixed and faulty beliefs on those claiming to provide solutions complicated peoples’ understanding of the realities of the situations.

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21

Sa'ari, Che Zarrina, Mohd Syukri Zainal Abidin, Siti Sarah Hj. Ahmad, Syed Mohammad Hilmi Syed Abdul Rahman, Mohd Khairul Naim Che Nordin, Sharifah Basirah Syed Muhsin, and Mohd Manawi Mohd Akib. "The Development of Islamic Psychospiritual Scale for Drug Addicts." Jurnal Akidah & Pemikiran Islam 22, no. 2 (December 31, 2020): 279–312. http://dx.doi.org/10.22452/afkar.vol22no2.8.

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The increase in the percentage of drug addiction every year is of great concern to society and the country. However, there is no denying that various parties such as government agencies, non-governmental organizations, private agencies and even individuals, each have played various roles in helping the government deal with this drug addiction problem. Academics, psychologists, counsellors and Islamic psychospiritual therapists are among those who contributed to this issue from theoretical and contextual aspects, including in the development of scale-based assessment instruments to drug addicts. Past studies explained that there is a close link between spiritual aridity and drug addiction. Recognizing the spiritual need to address drug addiction, this article discusses the Islamic Psychospiritual Scale (ZATIP) instrument for drug addicts to help researchers measure the addicts’ spiritual level and condition. This instrument is developed through a phase of validity and reliability employing two methods, first, expert verification using interview method and thematic qualitative analysis; and method of questionnaire on Content Validity Index (CVI) and statistical analysis. The second method involved a pilot test of the instrument on 25 drug addicts and applying statistical analysis. The results of the study found that the Islamic Psychospiritual Scale (ZATIP) instrument has a high value of validity and reliability and is suitable for use in assessing the spiritual level of individuals, especially drug addicts.

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Nurjannah, Nurjannah. "Islamic Psychospiritual Counseling in Preventing Deviant Sexual Behavior." KONSELING RELIGI Jurnal Bimbingan Konseling Islam 10, no. 1 (June 26, 2019): 82. http://dx.doi.org/10.21043/kr.v10i1.5501.

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<p class="06IsiAbstrak">Guidelines for Islamic Psychospiritual Conseling on Prevention of Deviant Sexual Behavior. Despite existence of religious inscriptions and warnings about the dangers and consequences of sexual irregularities,the practice of deviant sexual behavior such as pedophilia, rape, sexual harassment, and LGBT (lesbian, gay, bisexual, transgender) remains rampant. Not to mention, cases of sexual deviations in adolescents have led to unwanted circumstances like premarital pregnancy. This study’s question relates towhat kind of sexuality counseling guidance techniques that a Muslim counselor can develop to prevent the occurrence of sexual deviations specifically. In order to answer this question, there is a need for an in-depth study of Islamic teachings originating from the Qur’an, sunnah, Jurisprudence or fiqh, guidance on Islamic counseling, psychology, and counseling and psychotherapy psychology, supplemented by positive legal regulations and the research journals’ results related to the problem of sexuality deviation. This study was carried out in-depth using content analysis, with a psychospiritual approach to Islamic counseling.This study concludes that the subject of deviant sex is due to lack of knowledge about its dangers, lack of religion, and lack of control skills for lust. Islamicpsychospiritual counseling with bibliotherapy techniques followed by creating cognitive maps confirms anti-sex deviant intentions, ended with cognitive therapy using techniques of cognitive restructuring, though stopping and letting gorelaxation. It is predicted to be effective in helping subjects manage lust so that they avoid deviant sexual behavior. This conclusion is still hypothetical which needs to be followed by experiments to be reliable and this caneventually be used as an Islamic psychospiritual counseling guidance technique to overcome sexual deviation.</p>

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Tomaselli, Keyan G. "Psychospiritual ecoscience: The Ju/'hoansi and cultural tourism." Visual Anthropology 12, no. 2-3 (January 1999): 185–95. http://dx.doi.org/10.1080/08949468.1999.9966774.

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LEMONCELLI, JOHN, and ANDREW CAREY. "The Psychospiritual Dynamics of Adult Survivors of Abuse." Counseling and Values 40, no. 3 (April 1996): 175–84. http://dx.doi.org/10.1002/j.2161-007x.1996.tb00850.x.

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Sutarta, I. Putu Candra Sasmita, and Ni Ketut Putri Ariani. "Psychospiritual in palliative care services: a literature review." Intisari Sains Medis 13, no. 1 (April 30, 2022): 315–18. http://dx.doi.org/10.15562/ism.v13i1.1230.

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Background: Palliative care provide holistic services at the physical, mental, and spiritual levels. Spiritual care is an intrinsic and essential component of palliative care that WHO has recognized. However, spiritual care is still not widely known by the community and health workers in the practice of palliative care. Methods: This literature review was written based on various books, journals, and scientific articles that related to spiritual care in palliative care. The quantitative and qualitative data were obtained, then collected and sorted into a report based on the appropriate topic. Result: Spirituality is one of the fundamental dimensions in the quality of life and maintaining culture. Thus, spirituality is an important component of palliative care. Many palliative patients understand their spiritual needs and want health professionals to help them address these needs. Various existing studies show that spiritual care provides benefits, especially in emotional needs and the search for meaning in life at the end of life. Palliative care professionals can provide spiritual care, but spiritual care is complex and requires specialized knowledge, expertise, and experience in assessing and meeting patient needs, requiring further training and education. Conclusion: Various studies have shown that palliative patients need psychospiritual care to support comfort and meaning in their lives towards the end of life. So, psychospiritual care in palliative care needs to be implemented and improved, especially in training for palliative care teams.

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Paad, Nur Shahidah, Sharifah Basirah Syed Muhsin, and Mohd Syukri Zainal Abidin. "Implementasi Psikospiritual Islam Dalam Pembentukan Model Motivasi Pembangunan Diri Remaja." Jurnal Akidah & Pemikiran Islam 23, no. 2 (December 30, 2021): 405–44. http://dx.doi.org/10.22452/afkar.vol23no2.11.

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Self-development is a lifelong process. The various negative influences and the abandonment of the psychospiritual aspect contribute to the volatile and declining motivation among the teenager, which later would obstruct their self-development process. Therefore, this research will propound solutions to the preceding issue by utilizing qualitative research design via content analysis. The finding indicates that the motivation intervention for the teenager’s self-development is complex and involves varying elements related to the informant self, spiritual, as well as social context. On that account, this research suggests a supplementary model of motivation that is more systematic and characterized with Islamic concept that corresponds with their psychological needs. Also, this model incorporates the fundamental element of Islamic psychospiritual such as akhlaq (virtue), the potential of al-ruh (soul), tazkiyah al-nafs (purification of the heart), and intention for the self-development of the teenager.

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Milder, Robert. "From Emerson to Edwards." New England Quarterly 80, no. 1 (March 2007): 96–133. http://dx.doi.org/10.1162/tneq.2007.80.1.96.

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Recasting Perry Miller's classic “From Edwards to Emerson,” the essay relocates Emerson in the New England spiritual tradition from the Puritans to William James. Even as he dismissed the theological doctrines of Calvinism, Emerson increasingly came to understand himself as replicating many of the psychospiritual truths at its core.

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Quendan, Randy G., Reiner B. Lingad, and Ivan Efreaim A. Gozum. "Psychospiritual care for parents during the COVID-19 pandemic." Journal of Public Health 43, no. 2 (March 8, 2021): e352-e353. http://dx.doi.org/10.1093/pubmed/fdab064.

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Abstract In a recent article, energy poverty increases the likelihood of depression in parents. The authors responded that this situation must be given attention because parental well-being can influence child development and outcomes. With this, we propose, in this paper, that an avenue that can be done is by providing a psychospiritual care for parents especially during the COVID-19 pandemic in which anxieties among family members arise.

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GENIA, VICKY. "Interreligious Encounter Group: A Psychospiritual Experience for Faith Development." Counseling and Values 35, no. 1 (October 1990): 39–51. http://dx.doi.org/10.1002/j.2161-007x.1990.tb00357.x.

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Genia, Vicky, and David L. Schuldt. "INTERRELIGIOUS ENCOUNTER GROUP: A PSYCHOSPIRITUAL EXPERIENCE FOR FAITH DEVELOPMENT." Counseling and Values 35, no. 1 (October 1990): 55–57. http://dx.doi.org/10.1002/j.2161-007x.1990.tb00360.x.

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Hamel, Suzanne, Richard Lefrançois, Gilbert Leclerc, and Philippe Gaulin. "Temporal Stability of the Transcendent Actualization Inventory." Perceptual and Motor Skills 94, no. 2 (April 2002): 449–52. http://dx.doi.org/10.2466/pms.2002.94.2.449.

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This paper describes a study of the temporal stability of a new inventory, the Transcendent Actualization Inventory, which aims to estimate actualization of psychospiritual potential. For 200 subjects, the test-retest reliability was .84 for Time 1 vs Time 2. Cronbach coefficient α was .81 at Times 1 and 2, as previously reported ( N = 478).

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Miller, Richard. "BOOK REVIEWS: God Talks With Arjuna—The Bhagavad Gita: The Royal Science of God-Realization. Self-Realization Fellowship, 2 volumes - Paramahansa Yogananda." International Journal of Yoga Therapy 8, no. 1 (January 1, 1998): 55–62. http://dx.doi.org/10.17761/ijyt.8.1.44252266276634v5.

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Paramahansa Yogananda has unlocked the hidden psychospiritual meanings of this ancient text through his years of spiritual study with his lineage of gurus and his insightful meditative wisdom. He simultaneously unfolds the many layers of complexities of the Bhagavad-Gita, while at the same time introducing us to the highly readable storyline of Arjuna's epic journey and spiritual discipleship with Krishna.

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Cudby, Paul. "A Psychospiritual and Physical Argument for ‘Fresh Expressions’ of Worship." Modern Believing 49, no. 1 (January 2008): 23–31. http://dx.doi.org/10.3828/mb.49.1.23.

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Early, Barbara Peo. "Between two worlds: The psychospiritual crisis of a dying adolescent." Social Thought 18, no. 2 (January 1998): 67–80. http://dx.doi.org/10.1080/15426432.1998.9960227.

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Pransky, Jack, and Thomas M. Kelley. "Three Principles for Realizing Mental Health: A New Psychospiritual View." Journal of Creativity in Mental Health 9, no. 1 (January 2, 2014): 53–68. http://dx.doi.org/10.1080/15401383.2013.875864.

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Bray, Peter. "The Hero-Journey, Hamlet and Positive Psychological Transformation." Journal of Humanistic Psychology 58, no. 5 (February 1, 2017): 525–55. http://dx.doi.org/10.1177/0022167816689357.

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Joseph Campbell’s proposal that the lives of human beings might be seen as variations on a single unifying grand narrative, provides the energy for this article. From a therapeutic perspective, Campbell’s monomythic metaphor of the hero-journey suggests that individuals may choose how they respond to challenging life events, and his pantheon intersects with humanistic principles of self-actualization and traditional concepts of psychospiritual transformation and growth. Thus, the painful passage through trauma may lead to greater awareness of the self and enhanced psychological functioning. In this work, the plotline of Shakespeare’s Hamlet and its protagonist, arguably the most traumatized hero in literature, are presented alongside a bare and heavily edited text of Campbell’s The Hero With a Thousand Faces to provide one simple case reading. In addition, models incorporating S. Grof and C. Grof’s paradigm of psychospiritual transformation and Tedeschi and Calhoun’s posttraumatic growth are used to establish a link to current therapeutic practice that test the utility of Campbell’s metaphor in this context. It is hoped that the simultaneous weaving of Campbell’s and Shakespeare’s work with humanistic psychology’s core principles will shed further light on the experiences of individuals affected by trauma and their opportunities to become heroines and heroes.

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Breggin, Peter R. "Extreme Psychospiritual States Versus Organic Brain Disease: Bringing Together Science and the Human Factor." Journal of Humanistic Psychology 59, no. 5 (April 9, 2018): 686–96. http://dx.doi.org/10.1177/0022167818761975.

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Extreme states can be psychospiritual and “functional” in origin or they can be “organic” and driven by biological dysfunction. Contemporary psychiatry largely rejects this distinction, preferring to insist that everything “extreme” is biological in origin; but the distinction is important for understanding and helping people. Psychospiritual crises, including those labeled bipolar or schizophrenic, are “functional” and express meaning. As “bizarre” as the language or the symbols may seem, meanings that often reflect childhood abuse can be explored in a trusting, kind, and caring therapeutic relationship. The more that a real biological or organic dysfunction, such as traumatic head injury or neurotoxic exposure, is the root cause of the extreme state, the less sense its manifestations will make. Nonetheless, drug-induced extreme states, even when caused by hallucinogens or by psychiatric “medicines,” often leave sufficient brain function operational to reveal important meanings about the person’s experience, along with the otherwise senseless intoxication. With so many people prescribed psychiatric drugs, these neurotoxic chemicals are now the most common cause of extreme states in clinical practice, and withdrawal from these offending agents is critical to recovery (Breggin, 2013). However, even when the extreme state is driven by neurological dysfunction, a safe space and skilled therapists can help relieve the individual’s otherwise overwhelming feelings of anxiety or terror.

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Cox, John. "SPIRITUALITY AND PERSON-CENTERED HEALTH CARE." International Journal of Person Centered Medicine 10, no. 1 (September 8, 2022): 81–86. http://dx.doi.org/10.5750/ijpcm.v10i1.1051.

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This paper proposes that the adoption of a Biosocial/Psychospiritual model, and a relational Body/Mind/Spirit approach (RBMS) to health care delivery will encourage increased awareness of the contribution of religious belief and spiritual Practice to health care provision. Problems of definition are outlined. The writings of Paul Tournier and in particular his concept of Medécine de la Personne (Healing of Persons) are considered and the educational challenges of these approaches briefly outlined.

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Mohd Ferdaus, Farah, Hamdi Ishak, and Mohd Manawi Mohd Akib. "Pengukuhan Psikospiritual: Kajian Terhadap Kepentingan Ibadah Doa." ‘Abqari Journal 27 (September 29, 2022): 95–114. http://dx.doi.org/10.33102/abqari.vol27no1.523.

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Every human being has a combination of spiritual and physical elements within themselves. A healthy physical is a result of good spiritual wellness. These two elements complement each other to get the continuity and happiness of a prosperous life. The strength of the the spiritual component within oneself is synonymous with the strengthening of a healthy soul or spirituality. It is due to the function of the soul component as a place of urges and desires that will encourage good psychospiritual development that drive human physical actions and behaviors. This paper aims to explain the concept and importance of prayer in strengthening the psychospiritual of a Muslim to shape and develop a good personality. This study is qualitative and analyzed using content analysis methods through research on literature literacy. The results found that prayer is one of the methods of psychospiritual therapy where a Muslim can increase the level of awareness as a servant and as a reminder of Allah SWT almighty's infinite power and greatness as the creator. Essentially, while praying, a man can communicate directly with Allah SWT to achieve a sense of calmness in the soul of His provisions. ABSTRAK Setiap manusia mempunyai gabungan elemen rohani dan jasmani dalam diri. Fizikal yang cergas adalah bersumberkan daripada rohani yang sihat. Kedua-dua elemen ini saling melengkapi di antara satu sama lain bagi mendapatkan kelangsungan dan kebahagiaan hidup yang sejahtera. Kekuatan elemen kerohanian dalam diri manusia adalah sinonim dengan pengukuhan jiwa atau spiritual yang sihat. Elemen jiwa atau rohani berperanan utama sebagai punca segala keinginan dan desakan yang mendorong kepada tindakan dan perilaku fizikal manusia. Artikel ini bertujuan untuk menjelaskan konsep dan kepentingan doa dalam mengukuhkan psikospiritual seseorang Muslim bagi mendapatkan pembentukan keperibadian yang baik. Kajian ini berbentuk kajian kualitatif dan dianalisis menggunakan kaedah analisis kandungan melalui penelitian terhadap literasi kepustakaan. Hasil dapatan kajian mendapati bahawa doa merupakan salah satu elemen dalam kaedah psikoterapi Islam yang bertepatan dengan kaedah psikoterapi iman, psikoterapi ibadah dan psikoterapi tasawuf. Ibadah doa juga dapat meningkatkan tahap kesedaran seseorang muslim sebagai hamba dan menyedari kekuasaan Allah SWT sebagai Pencipta. Selain itu, ia dapat berkomunikasi secara langsung dengan Allah SWT ketika berdoa, sehingga mencapai rasa reda dalam jiwa akan setiap ketentuanNya.

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Sa’ari, Che Zarrina, Nurul Salikin Sa’ari, Syed Mohammad Hilmi Syed Abdul Rahman, and Mohd Khairul Naim Che Nordin. "Emotional Stimuli on Intellect Among Older Adults from Islamic Psychospiritual Perspective." Jurnal Akidah & Pemikiran Islam 21, no. 1 (June 26, 2019): 163–98. http://dx.doi.org/10.22452/afkar.vol21no1.6.

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Terletska, Yu M. "EMPIRICAL RESEARCH OF MANIFESTATIONS OF PSYCHOSPIRITUAL DEPRIVATION OF SCIENTISTS AND TEACHERS." Habitus 2, no. 24 (2021): 101–6. http://dx.doi.org/10.32843/2663-5208.2021.24.2.18.

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Grey, Richard. "The psychospiritual care matrix: A new paradigm for hospice care giving." American Journal of Hospice and Palliative Medicine® 13, no. 4 (July 1996): 19–25. http://dx.doi.org/10.1177/104990919601300405.

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Potvin, Noah, and Cathleen Flynn. "Music Therapy as a Psychospiritual Ministry of Intercession During Imminent Death." Music Therapy Perspectives 37, no. 2 (2019): 120–32. http://dx.doi.org/10.1093/mtp/miz002.

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Abstract Imminent death is a critical stage in end-of-life care requiring a shared attention to the preparatory needs of both patient and caregiver(s). For many patients and caregivers who identify as Christian, the Holy Spirit can be an integral resource capable of facilitating a healthy death experience. Music therapy, as a resource-oriented practice, has the potential to be a ministry facilitating access to the Holy Spirit for patients and caregivers to use for unique purposes. Drawing from both music therapy and theological concepts and identifying their intersections, this paper frames an ethical and effective model of music therapy as ministry as shaped through three unique stakeholder roles: music therapist as minister of intercessory prayer; patient as vertically transcendental worshiper; and caregiver(s) as horizontally transcendental worshiper. These roles are implicitly and simultaneously assumed, fulfilling the functions necessary for a holistic, comprehensive plan of care to be enacted during a time-limited stage of urgent need such as imminent death. Theoretical postulations related to each stakeholder role are posited and discussed in context of clinical practice. Future examinations of music therapy as ministry through other faith lenses have the potential to yield additional psychospiritual functions of music therapy at the end of life, including identifying additional resources music therapy can address with Christian patients in end-of-life care settings.

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Manning-Walsh, Juanita K. "Psychospiritual Well-Being and Symptom Distress in Women With Breast Cancer." Oncology Nursing Forum 32, no. 3 (May 1, 2005): E56—E62. http://dx.doi.org/10.1188/05.onf.e56-e62.

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Brophy, Thomas. "The Foundations of Hiroshi Motoyama’s Integral Education." Beijing International Review of Education 3, no. 4 (January 31, 2022): 548–63. http://dx.doi.org/10.1163/25902539-03040004.

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Abstract Integral education is poised to become a unifying principle for global higher education that is suffering from fragmentation and disconnection from the essence of being human. Integral education does everything that conventional education does, and also categorically more by integrating multiple domains of learning and growth. Integral education can identify its roots with Integral Yoga and the integral philosophy developed contemporaneously by Sivananda and Aurobindo as a grand synthesis of all psychospiritual practices and theories, both Eastern and Western. These common roots can be traced in a direct line to two institutions founded specifically for integral education in the U.S.: the California Institute of Integral Studies (ciis) founded by Haridas Chaudhuri and also to the California Institute for Human Science (cihs) founded by Hiroshi Motoyama. Although the founders independently developed their philosophies of integral education, they identified their roots in the Aurobindo-Sivananda Integral Yoga synthesis. Motoyama was a realized yogi as well as an educator and scientist. The educational and operational principles by which he founded cihs included the practice of methods for embodied psychospiritual growth. (All such methods are called “yogas” in the Vedanta tradition.) Although Motoyama developed his philosophy independently, his yoga roots mesh with those of Sri Aurobindo’s Integral Yoga which is commonly thought of as the origin of integral education in the West. Moreover, Motoyama approved of Aurobindo’s educational approach (Timothy Laporte, private communication).

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Mohd Zahari, Siti Zafrina, Muhammad Muzakir Othman @Seman, Siti Norma Aisyah Molkan @Malkan, and Nurul Hidayah Che Hassan. "[Approaches to Islamic Psychospiritual Therapy among Female Students: A General Review in Uitm Pahang, Campus Jengka] Pendekatan Terapi Psikospiritual Islam di Kalangan Pelajar Wanita: Suatu Tinjauan Umum di Uitm Pahang, Kampus Jengka." Jurnal Islam dan Masyarakat Kontemporari 21, no. 2 (September 3, 2020): 216–28. http://dx.doi.org/10.37231/jimk.2020.21.2.495.

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Women and scholarly aspects are as closely intertwined as possible in maintaining the harmony of Islamic civilization. However, challenges like physical and spiritual health can interfere with the process of establishing Islamic civilization. This study aims to look at the extent to which the approach to Islamic psychospiritual at the UiTM Pahang Jengka Campus is conducted specifically for female students with spiritual problems. This study also highlights the general helath care process of student on campus before being treated with Islamic psychospiritual therapy. Studies show that the UiTM Pahang Jengka Campus has taken the right initiative in maintaining student engagement on campus. This has led to a more positive change in the holistic life of students. Wanita dan aspek keilmuan ibarat ikatan yang saling berpadu dalam memastikan keharmonian tamadun Islam. Namun, cabaran seperti masalah kesihatan jasmani dan rohani boleh mengganggu proses pembentukan tamadun Islam itu. Kajian ini bertujuan untuk melihat sejauh mana pendekatan terapi psikospiritual Islam di Universiti Teknologi Mara (UiTM) Pahang Kampus Jengka yang dilakukan khusus bagi pelajar wanita yang mengalami masalah kerohanian. Kajian ini juga memaparkan proses rawatan kesihatan pelajar secara umum di kampus sebelum dirawat dengan kaedah terapi psikospiritual Islam. Kajian mendapati UiTM Pahang Kampus Jengka telah mengambil inisiatif yang tepat dalam usaha menjaga kemaslahatan pelajar di kampus. Seterusnya membawa suatu perubahan yang lebih positif dalam kehidupan pelajar secara holistik.

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Lo, Raymond SK, and Jean Woo. "Palliative care in old age." Reviews in Clinical Gerontology 16, no. 1 (February 2006): 35–44. http://dx.doi.org/10.1017/s0959259806002000.

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With an aging population globally, and increasing numbers of older patients facing chronic illnesses, better palliative care in old age should be promoted.In this review we will Highlight the pressing need for better palliative care for older peopleAdvocate the concept of palliative care as applied to geriatrics and gerontologyReview current end-of-life care for older people with chronic disease, both non-cancer and cancerDiscuss the palliative-care approaches to common physical symptoms and psychospiritual distressHighlight advanced care planning and quality-of-life issues

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Kusnanto, Kusnanto. "Self Care Management-Holistic Psychospiritual Care on Independence, Glucose Level, and Hba1c of Type 2 Diabetes Mellitus Patient." Jurnal Ners 7, no. 2 (April 2, 2017): 99–106. http://dx.doi.org/10.20473/jn.v7i2.4007.

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Introduction: Diabetes mellitus is a kind of incurable chronic disease that actually manageable. The global prevalence tends to increase due to less self management of the disease and the impact of it was health condition declines physically, psychologically, socially, and spiritually. There were so many interventions implemented but failed to give positive improvement in patient's holistic condition which is lead to complications. The purpose of this research was to improve patient independency in managing the disease and to explain changes in blood glucose and HbA1C levels through self care management-holistic psychospiritual care model.Method: Patient newly diagnose with type 2 diabetes mellitus at Public Health Centre Kebonsari was selected with purposive sampling and divided into two groups. Each group contains 25 patients. Intervention group was given self care management model development with self diabetes management module. The intervention was given ﬁve times in three months. Before and after intervention patient was observed for blood glucose level of 2 hours before and after meal, and also HbA1C level. Questionnaire was given to patient. The data then analyzed using wilcoxon, mann whitney, and student-t test.Result: The result of this research showed patient with type 2 diabetes have independency improvement and lower blood glucose level of 2 hours before and after meal and also decreased HbA1C after intervention.Discussion: Self Care Management-Holistic Psychospiritual Care Model improves patient independency in managing their disease, lowering blood glucose and HbA1C levels.

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Deterville, Adeeba D. "African-Centered Transpersonal Self in Diaspora and Psychospiritual Wellness: A Sankofa Perspective." International Journal of Transpersonal Studies 35, no. 1 (January 1, 2016): 118–28. http://dx.doi.org/10.24972/ijts.2016.35.1.118.

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Verrier, Monique M. "A Psychospiritual Exploration of the Transpersonal Self as the Ground of Healing." Religions 12, no. 9 (September 5, 2021): 725. http://dx.doi.org/10.3390/rel12090725.

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This paper focuses on the transpersonal Self as the psychological and spiritual healing factor in psychotherapy and addiction recovery, and illustrates the importance of bringing awareness of the Self and the energy of wholeness into focus with clients in the therapeutic process. The concept and experience of Self is explored through the psychospiritual therapeutic model of Internal Family Systems and through a spiritual lens of the nondual wisdom traditions derived from Advaita Vedanta and aspects of Kashmir Shaivism. Obstacles to the recognition of Self, approaches to facilitating this recognition, and the therapeutic benefits of knowing the essential Self are examined through the author’s personal experience with these models and their use in overcoming depression, anxiety, eating disorders and addiction. Psychotherapeutic interventions that support making contact with the Self are examined as well as the implications of Self-knowing on personal relationships, behavior and inner experiences, as well as how one relates to others and the world.

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