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Journal articles on the topic 'Spiritual center'
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Malomuzh, M. G. "On activities in Ukraine of Muslim religious organizations." Ukrainian Religious Studies, no. 31-32 (November 9, 2004): 108–11. http://dx.doi.org/10.32420/2004.31-32.1540.
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The analysis of the situation in the Muslim environment shows that at present the process of forming a religious network in Ukraine has largely taken place. The vast majority of communities are under the jurisdiction of three spiritual centers - the Spiritual Administration of the Muslims of Crimea (296 communities), the Spiritual Administration of the Muslims of Ukraine (58), the Spiritual Center of the Muslims of Ukraine (14). In addition, there are communities that do not belong to any of these three centers. From time to time they try to unite. So, today, no spiritual center represents all Muslims of Ukraine and cannot formally and officially speak on their behalf.
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Terry, Karen, Sophia Tsesmelis Piccolino, Alaysia Williams, and Cardinale B. Smith. "Integrating spiritual care into an ambulatory cancer center." Journal of Clinical Oncology 37, no. 27_suppl (September 20, 2019): 205. http://dx.doi.org/10.1200/jco.2019.37.27_suppl.205.
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205 Background: Spiritual care is identified as a core component of quality oncologic care. Unmet spiritual needs can lead to worse quality of life, lower satisfaction with care, and greater psychological distress. Despite increasing evidence that cancer outpatients also have unmet spiritual needs, professional spiritual care is often limited in the ambulatory setting. Many cancer centers provide access to professional chaplains only while patients are hospitalized. Where chaplain services are available to outpatients, access is often limited. At Mount Sinai, we embedded a full-time professional chaplain in our ambulatory cancer center. This presentation will describe our methods, results, and conclusions from a year of data on outpatient spiritual care referrals. Methods: We identified three sources of referrals to spiritual care: direct referrals from patients’ primary oncology teams, direct referrals from Supportive Oncology/Palliative Care, and automatic referrals through a question about meaning and purpose on our distress screen. We also included the opportunity for patients to self-refer to spiritual care through our distress screen. We collected data on the number of patients identified through these referral sources, time to initial contact, and the validity of the referral as assessed by our chaplain. Results: These three sources resulted in 454 referrals to spiritual care. We screened 1,410 patients through our distress screen and 16% (226) triggered a referral to spiritual care. Distress screen referrals comprised nearly 50% of all spiritual care referrals. In addition, 32% (144) of our referrals came from the patients’ clinical teams and 10% (46) from the Supportive Oncology team. Our chaplain assessed that 31% (141) had a spiritual need that required regular follow-up and 12% (56) required monitoring. Conclusions: Using multiple referral methods we were able to identify a significant number of ambulatory cancer patients with an identified spiritual need. Future projects will look at specific metrics for patient experience, improving chaplain ability to connect with patients, validating our screening question for spiritual distress, and determining an appropriate patient load for an outpatient chaplain.
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Meluch, Andrea L. "Spiritual Support Experienced at a Cancer Wellness Center." Southern Communication Journal 83, no. 3 (April 20, 2018): 137–48. http://dx.doi.org/10.1080/1041794x.2018.1459817.
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Romini, Romini, and Ida Destariana Harefa. "MANFAAT PENGGUNAAN ALKITAB BERGAMBAR TERHADAP PERKEMBANGAN KEROHANIAN ANAK FUTURE CENTER USIA 7-9 TAHUN DI BULUH AWAR." EDULEAD: Journal of Christian Education and Leadership 1, no. 1 (June 9, 2020): 1–14. http://dx.doi.org/10.47530/edulead.v1i1.8.
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Perkembangan spiritual anak-anak Future Center berusia 7-9 tahun di Buluh Awar masih belum berkembang dengan baik, karena beberapa faktor antara lingkungan keluarga dan layanan guru Future Center yang masih monoton. Pembelajaran yang kurang menarik terutama ketika melakukan kegiatan pengembangan spiritual,seperti guru hanya bercerita dan tidak menggunakan alat peraga. Sehingga penelitian ini berjudul "Manfaat menggunakan Alkitab bergambar pada perkembangan spiritual anak-anak Future Center berusia 7-9 tahun di Buluh Awar". Dengan rumusan masalahnya: Bagaimana cara menggunakan , Bagaimana perkembangan spiritual anak-anak Future Center, dan apakah manfaat menggunakan Alkitab bergambar bagi perkembangan rohani anak-anak masa future center di Buluh Awar? Metode penelitian yang digunakan adalah metode penelitian kualitatif dengan mengumpulkan data melalui observasi dan wawancara. Dari hasil pengamatan dan wawancara, setelah penggunaan Alkitab bergambar, Spiritualitas anak dapat berkembang dengan baik lewat penerapan penggunaan Alkitab bergambar, dapat diperoleh melalui pengamatan dengan kriteria: kategori tidak berkembang 0 , cukup berkembang 1 anak , berkembang 6 anak termasuk dan 10 kategori anak-anak yang sangat berkembang. Hasil dari wawancara tentang manfaat penggunaan Alkitab bergambar untuk perkembangan spiritual anak-anak di Future Center berusia 7-9 tahun di Buluh Awar menemukan bahwa lebih mudah bagi anak-anak untuk membaca dan memahami Firman Tuhan, belajar manfaat dari Alkitab bergambar untuk perkembangan spiritual, tidak monoton, serta spiritualitas yang berkembang mempengaruhi nilai karakter dari anak-anak. Dari pencapaian ini menunjukkan bahwa hasil akhir penelitian tentang manfaat penggunaan Alkitab bergambar terhadap kerohanian anak usia yaitu anak mampu memiliki pengaruh positif terhadap perkembangan spiritual anak.
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Yapandi, Yapandi. "Socialization of the Spiritual Reinforcement Model to Improve Community Learning Activity Centers." JPKM (Jurnal Pengabdian Kepada Masyarakat) UNTAN 1, no. 2 (May 28, 2018): 44. http://dx.doi.org/10.26418/jpkm.v1i2.32.
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This article argues that building a Community Learning Activity Center through a spiritual model can be developed in West Kalimantan for the strengthening of spiritual values. By exposing and simultaneously evaluating the concept of the current Community Learning Activity Center coaching model through Talcott Parsons functionalism to consider how individuals and communities integrate into a social system, and the concept of spiritual model and spiritual intelligence ala Danah Zohar as a form of value- spiritual values and higher goals in the lives of studying citizens, the model of empowerment through the development of spiritual models needs to be placed in a sociological, social and pedagogical setting for access to educational resources and the political system. Issues and issues of Community Learning Activity Center are never separated from human resources and local identity (identity politics), and individual and group characters. Voluntaristic displacements accept norms and social values as such, humans are actively involved in social exchanges. Likewise, one-dimensional changes, individual identities are liquid and multidimensional.
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Markham, Benjamin, and Douglas Sturz. "Multi‐Faith Spiritual Center at Northeastern University, Boston, MA." Journal of the Acoustical Society of America 119, no. 5 (May 2006): 3370. http://dx.doi.org/10.1121/1.4786539.
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Ardiansyah, Ganda, Henny Purwandari, and Ririn Tri Wahyuni. "SPIRITUAL WELL BEING WITH QUALITY OF LIFE IN DIABETES MELLITUS PATIENT IN WORKING AREA TANJUNGANOM HEALTH CENTER OF NGANJUK REGENCY." Journal of Vocational Nursing 1, no. 1 (May 29, 2020): 6. http://dx.doi.org/10.20473/jovin.v1i1.19876.
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Introduction: Physical and psychological problems in Diabetes Mellitus patient can affect quality of life. Good quality of life can help Diabetes Mellitus patient manage disease and maintain good health. Spiritual well being is associated with individual coping patterns and self care behavior of Diabetes Mellitus patient who can improve quality of life. The purpose of this research is to know the relation of spiritual well being with quality of life in Diabetes Mellitus patient in working area Tanjunganom Health Center of Nganjuk Regency. Methods: The research was conducted on 1 February 2018 and 18 March 2018 in auxiliary Health Center Jogomerto, auxiliary Health Center Surodadi and auxiliary Health Center Sumberkepuh. Correlation study design with crosssectional approach. The population was Diabetes Mellitus patient in working area Tanjunganom Health Center of Nganjuk regency with total 61 people. A sample of 27 respondents, the sampling technique was cluster random sampling. The independent variable was spiritual well being and the dependent variable was quality of life. Data collection using Spirituality Well Being Scale and Diabetes Quality of Life questionnaires. Statistical test using Spearman Rank SPSS 16 with significance α = 0,05. Results: The result showed almost half of Diabetes Mellitus patient 13 respondents (48.1%) has spiritual well being medium and almost half were 12 respondents (44,4%) has medium quality of life. Spearman Rank test results obtained ρ value = 0,000 and r = 0.963 because ρ value ≤ α (α = 0,05) then Ha accepted and Ho rejected. Conclusion: The results showed there is a relation between spiritual well being with quality of life in Diabetes Mellitus patient in working area Tanjunganom Health Center of Nganjuk Regency. Spiritual approach through religious activities can be used as a strategy to improve spiritual well being, so as improve quality of life.
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Astrow, A. B., A. Wexler, K. Texeira, and D. P. Sulmasy. "Patient wishes and physician inquiries regarding spiritual needs in an urban cancer center." Journal of Clinical Oncology 24, no. 18_suppl (June 20, 2006): 8630. http://dx.doi.org/10.1200/jco.2006.24.18_suppl.8630.
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8630 Background: Prior studies have shown much interest in spirituality among patients in the rural South, but little is known about the spiritual needs and views of urban cancer patients. Methods: In Jan-Feb 2005, consecutive outpatients were asked to complete a questionnaire at the St. Vincent’s Comprehensive Cancer Center in New York City. The instrument included the QUEST satisfaction scale, demographic and clinical information, and questions about spiritual and religious beliefs and needs. Tests of association included correlation, t-tests, and χ2. Multivariate models were estimated using logistic techniques. Results: Of the 891 eligible patients, 81 refused, 428 cancelled their appointments or left before being approached. 13 were excluded because of incomplete questionnaires. The 369 participants had a mean age of 57.5 years; 65% were women, 67% white, 65% college-educated, 32% had breast cancer, and 67% were privately insured. Forty-seven percent were Catholic, 19% Jewish, 16% Protestant, and 6% atheist or agnostic. Sixty-six percent reported being “spiritual but not religious,” and 29% attended religious services at least once per week. Nine percent reported that staff had inquired about their spiritual or religious beliefs (0.6% by an MD), and 6% reported inquiries about their spiritual needs (0.9% by an MD). But, 82% reported that their spiritual needs were being met, and being asked about neither religious beliefs (p = .37) nor spiritual needs (p = .72) was associated with satisfaction. Still, 52% thought it appropriate for physicians to inquire about their religious beliefs and 58% thought it appropriate for physicians to inquire about their spiritual needs. Patients who described themselves as “spiritual but not religious” were less likely to think it appropriate for an MD to inquire about their religious beliefs (OR = 0.48, CI = 0.28 to 0.84), while those who attended religious services at least weekly were more likely to think it appropriate (OR = 2.86, CI = 1.45 to 5.62). Conclusions: A majority of patients thought it appropriate to be asked about their spiritual and religious beliefs and needs, but less than that reported in other settings. Few had these needs addressed by staff, especially by MDs. More religious patients were more likely to think such inquiries appropriate. No significant financial relationships to disclose.
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Claudia, Karen, and Rudy Trisno. "KAJIAN PUSAT SPIRITUAL DALAM KONTEKS JAWA." Jurnal Sains, Teknologi, Urban, Perancangan, Arsitektur (Stupa) 1, no. 2 (January 26, 2020): 1037. http://dx.doi.org/10.24912/stupa.v1i2.4549.
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Spiritual adherents now long for a community. In response to that, a design for a spiritual center is proposed to accommodate the spiritual needs of a spiritual community in Jakarta. Designing a spiritual center requires an element of the transcendent to be infused into the building. Modern composition and technology is used as a language to translate the typology appropriate to the context into an actual building. An insight on traditional Javanese architecture shows that harmony between mass and void, nature and man, light and shadow, and space and time is needed to synthesize spirituality in architecture. Therefore, the conclusion and finding is that unity between dualities is important in designing spiritual architecture. AbstrakPenganut spiritualitas memerlukan sebuah komunitas, oleh sebab itu, diajukan perancangan pusat spiritual untuk mewadahi kebutuhan spiritual bagi komunitas spiritual di Jakarta. Dalam perancangan pusat spiritualitas diperlukan elemen transenden dalam bangunan, maka digali tipologi sesuai konteks yang diterjemahkan ke dalam bangunan melalui komposisi dan teknik modern. Metode penilitian yang diperlukan untuk menimbulkan suasana spiritual adalah keseimbangan antara mass dan void, alam dan manusia, cahaya dan bayangan, serta ruang dan waktu. Sehingga dapat disimpulkan dan ditemukan bahwa kesatuan dalam dualitas adalah prinsip penting dalam proses perancangan arsitektur spiritual.
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Abdul Hamid, Mohammad Fahmi, Khairul Azhar Meerangani, Ishak Suliaman, Mohd Farhan Md Ariffin, and Amran Abdul Halim. "Strengthening Spiritual Practices among Community: Dhikr Activities in Negeri Sembilan, Malaysia." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 6, no. 1 (August 21, 2021): 77–86. http://dx.doi.org/10.15575/jw.v6i1.11930.
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Tarekat tasawuf has been established in Negeri Sembilan since 1900 and began to strengthen its existence in spiritual activities such as the implementation of zikr tarekat tasawuf activities among the local community. This article will highlight the impact of implementing the zikr activities tarekat tasawuf, which is implemented periodically on the spiritual strengthening of the community in Negeri Sembilan. A qualitative approach is used involving library studies, review of relevant documents, and interviews with the Registrar of Tarekat, Tasawuf Division of the Negeri Sembilan Mufti Department, and the Syeikh of the tarekat involved. Basically, there are 13 Sufi practice centers around Negeri Sembilan that conduct regular zikr activities that impact the community. The existence of tarekat practice centers in Negeri Sembilan has been plotted to see the distribution and centralization of tarekat centers. In addition, the form of zikr practiced in the zikr ceremony is also explained through a simple framework built. The results also showed that the Seremban district is the highest area with a tarekat practice center. Indirectly, the zikr activities, tarekat tasawuf, have provided space for the local community to engage in more systematic spiritual activities. The efforts implemented by the Sufi tarekat practice center in Negeri Sembilan are expected to be used as an example by other states in Malaysia so that the community is more interested in the Sufi tarekat zikr ceremony.
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Chang, Bei-Hung, Nathan R. Stein, Kelly Trevino, Max Stewart, Ann Hendricks, and Lara M. Skarf. "End-of-life spiritual care at a VA medical center: Chaplains' perspectives." Palliative and Supportive Care 10, no. 4 (May 22, 2012): 273–78. http://dx.doi.org/10.1017/s1478951511001003.
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AbstractObjective:Spiritual care is an essential component of quality palliative care. Recognizing the importance, the Department of Veterans Affairs (VA) mandates the inclusion of chaplains in a palliative care consult team (PCCT). The purpose of this study is to explain the process and content of spiritual care provided in a VA Medical Center from chaplains' perspectives.Method:Five Christian chaplains who provide care to patients at end of life were interviewed. Each interview was recorded and transcribed. Analysis based on the grounded theory was used to identify themes from each interview question.Results:The PCCT in this study appeared to have a strong referral and communication system in which every palliative care patient was seen by a chaplain and the care plan was discussed with an interdisciplinary team. Chaplains reported providing a range of services, which addressed religious, spiritual, emotional, family, and illness concerns. Chaplains were aware of the unique spiritual needs of veterans, including working through guilt for killing in war and requiring forgiveness. Chaplains' ideas for improvement of spiritual care services included increasing time to provide care, providing bereavement care and support to families, and adding chaplains with different religious backgrounds. Chaplains reported how their own spirituality influenced the care they provided.Significance of results:Spiritual care in the VA can include a range of services and should consider the unique needs of the veteran population. Future studies can build upon our findings from chaplains to learn about the perspectives of patients, family, and other healthcare providers of spiritual care. This information would allow identification of strengths of current spiritual care practices and areas for care improvement, and ultimately could improve the well-being of patients at the end of life.
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Khaletskyj, O. V. "The Second Jerusalem: the birth of one unspoken idea." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 21, no. 93 (November 16, 2019): 81–85. http://dx.doi.org/10.32718/nvlvet-e9316.
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In our opinion, the spiritual purpose of Ancient Rus in the middle of the ІХ–ХІV centuries was the spread of Christianity to the vast expanses of Eastern Europe, its contribution to the spiritual transformation of the world. Overcoming the insurmountable obstacles of nomadic destruction, Ukraine-Rus own strife and betrayal step by step goes to self-determination as the Second Jerusalem – the spiritual center of Orthodoxy and of all Eastern Christianity through the choice of faith, through the three christening of Rus Askoldov, Olzhine and Volodymyrove, through the disregard for Christianity, through the creation of the glorious Kiev variant of Orthodoxy, through the acquisition of holiness in the temples of St. Sophia, the Kyiv-Pechersk Lavra, and the exploits of its monasticism, etc., through the acquisition of apostolic origin in the legend of Andrew, through overcoming all temptations, preservation and rebirth, through the enrichment of world experience of Christianity, because of the fostering of mystical Eastern Christian foundations in Paisii Velychkovsky's Little Rus monasteries, in Skovoroda, in Gogol, in Bulatovych's nameword, etc., through the Metropolitan of Kyiv Petro Mogyla of the Orthodox Center – New Jerusalem already reached and finally, overcoming all the insurmountable obstacles in the creation of our own Orthodox Church of Rus-Ukraine in recognition of patriarchy and in unity with world orthodoxy and modern religious revival. Let Moscow want to be a political center and it proves very consistently, and Ukraine-Russia, the blasphemous city of Kyiv, emerge as a spiritual center – the New Jerusalem, which is evidenced by all its historical development, already demonstrated by the fact that the “priesthood is higher than the kingdom”, which could be its contribution to the spiritual transformation of the world. Thus, the very reason that Kyiv could become the spiritual center of Eastern Christianity could be that it 1) overcame all temptations, first and foremost 2) the loss of gain, 3) consistently pursues the unity of Christianity, for example, Kyiv is also the center of the UGCC, 4) Kyiv with its shrines concentrates the fullness of the holiness of Christianity, 5) it develops its specifically Eastern Christian mystical foundations and is 6) open to the positive world (Kyiv – Mohylyanska Academy and its theology, etc.) of mutual influence. Let's form Ukraine-Rus as the New Jerusalem – the spiritual center.
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Blinderman, Craig D., and Alex Beth Schapiro. "Integrating contemplative and spiritual care in outpatient palliative care: A pilot study." Journal of Clinical Oncology 34, no. 26_suppl (October 9, 2016): 247. http://dx.doi.org/10.1200/jco.2016.34.26_suppl.247.
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247 Background: Spiritual support is associated with better outcomes in cancer care and at the end of life (1, 2). Consensus guidelines advocate for incorporating spiritual care in the provision of specialist level palliative care (3). Contemplative care practices and chaplaincy interventions have the potential for mitigating existential distress, cultivating prognostic awareness, and fostering spiritual approaches to grieving and coping with advanced cancer. We present the results of a pilot program demonstrating the feasibility and impact of integrating a contemplative care chaplain in an outpatient palliative care program in a culturally diverse patient population in a large, academic cancer center. Methods: Case series and descriptive analysis. A description of 10 cases seen by a contemplative care chaplain in our outpatient palliative care clinic in the Herbert Irving Comprehensive Cancer Center (HICCC) at Columbia University will be presented. A descriptive analysis using a chaplaincy-centered model of assessment will highlight the domains of suffering and subjective integration of psychosocial and spiritual concepts. Results: Patients were generally in favor of meeting with and sharing their feelings openly with the chaplain. Patients’ describe important domains pertinent to their well being: meaning, family integration, spiritual practices, existential concerns, prognostic awareness. Subjective transformation and integration of the following constructs: “healing,” “gratitude,” “anger,” “hope,” “fear” were possible with only a few patient encounters. None of the patients were opposed to an initial visit and assessment. In only one case, the family requested not having further visits due to strong emotional reactions that came up. Conclusions: Preliminary results from a novel, pilot program integrating contemplative and spiritual care in an outpatient palliative care program suggest that it is a feasible intervention and should be considered in other cancer centers. Further studies will need to qualify and quantify the additional value and impact of spiritual care integrated in ambulatory palliative care services.
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Thirlwell, Sarah, Valerie Storms, Mareda Kennedy, and Diane G. Portman. "Evaluation of spiritual needs assessments in oncology palliative care: Results of an improvement project." Journal of Clinical Oncology 33, no. 29_suppl (October 10, 2015): 161. http://dx.doi.org/10.1200/jco.2015.33.29_suppl.161.
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161 Background: Addressing all facets of serious illness requires attention to patients’ spiritual concerns. At our Cancer Center, we sought to ensure that palliative care (PC) inpatients received evidence-based spiritual care. Methods: Chaplaincy Care, Supportive Care Medicine, and Quality and Safety Departments partnered to improve spiritual care using an iterative Plan-Do-Check-Act Cycle approach. Evidence-based spiritual practices were defined in accordance with the Association of Professional Chaplains and Clinical Practice Guidelines for Quality PC of the National Consensus Project. As a member of the Global Palliative Care Quality Alliance, we also used the web-based Quality Data Collection Tool (QDACT) to guide spiritual assessment. Electronic health record templates were revised to support complete and timely documentation. We monitored performance based on National Quality Forum Measure #1647 for discussion of spiritual/religious concerns. Performance was reviewed monthly by Leadership and with the Chaplaincy Staff. Opportunities to improve performance were discussed and adjustments in practice were made. Results: A total of 1609 oncology patients (average of 89/month) were seen by the inpatient PC team from November 2013–April 2015. With transparent performance reporting and resolution of barriers to spiritual assessment, an increase from 36 to 96% was noted for the percentage of patients with documented spiritual or religious concerns. Spiritual assessment using QDACT indicated that most patients report high spiritual well-being, spiritual peace, and a religious affiliation. Conclusions: As the result of our efforts, the majority of PC oncology patients at our center now have assessment and documentation of spiritual and religious concerns. A team-based approach to quality improvement successfully fostered the integration of spiritual care into oncology palliative care. [Table: see text]
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Leibenluft, Michael, and Maja-Stina Johansson Wang. "Spiritual Farming: Performance at Shanghai's Downstream Garage." TDR/The Drama Review 58, no. 1 (March 2014): 24–41. http://dx.doi.org/10.1162/dram_a_00326.
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Since 2004, Shanghai's Downstream Garage has been a center for independent artists who challenge the conventions that limit the language, physicality, and content of contemporary Chinese performance. By presenting unregistered open rehearsals and providing space free of charge, Downstream minimizes the commercial pressures and strict governmental oversight that typically confine Chinese artists.
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Handayani, Fitrias Putri, and Endang Fourianalistyawati. "Depresi dan Kesejahteraan Spiritual pada Ibu Hamil Risiko Tinggi." Jurnal Psikologi Teori dan Terapan 8, no. 2 (February 28, 2018): 145. http://dx.doi.org/10.26740/jptt.v8n2.p145-153.
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This study aims to investigate the relationship between depression and spiritual well-being among women with a high-risk pregnancy. A quantitative method with correlational design was employed. Eighty-five participants were recruited for this study using accidental sampling technique. All participants were pregnant women with a high-risk pregnancy (between 24 and 36 weeks of gestation). Data were collected using two instruments, namely an adapted CESD-R (Center for Epidemiological Studies-Depression Scale Revised) to measure depression and an adapted Gomez & Fisher’s SWBQ (Spiritual Well-Being Questionnaire) to measure spiritual well-being. Results shows that there is a significant negative relationship between depression and spiritual well-being (r = -0,422 in the significance level of 0.01). It can be concluded from the result that the low level of depression correlates with the high spiritual well-being. Key words: Depression, spiritual well-being, high-risk pregnancyAbstrak: Penelitian ini bertujuan untuk melihat depresi dan kesejahteraan spiritual pada ibu hamil risiko tinggi. Metode penelitian ini adalah kuantitatif dengan desain korelasional. Dalam penelitian ini depresi dan kesejahteraan spiritual diukur dengan alat ukur yang telah diadaptasi, depresi diukur dengan Center For Epidemiological Studies - Depression Scale Revised (CESD-R) sedangkan kesejahteraan spiritual diukur dengan Spiritual Well-being Questionnaire (SWBQ). Pengambilan sampel dilakukan dengan teknik accidental sampling dan sebanyak 89 ibu hamil risiko tinggi dengan usia kehamilan diatas 6 bulan (24 – 36 minggu) menjadi partisipan dalam penelitian ini. Hasil menunjukkan terdapat hubungan yang signifikan dan bernilai negatif antara depresi dengan kesejahteraan spiritual sebesar r= - 0,422 (hubungan sedang) dengan signifikansi 0,01. Kesimpulan dari hasil penelitian ini adalah tingkat depresi yang rendah memiliki hubungan dengan kesejahteraan spiritual yang tinggi.
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Zakharova, N. "Academic library - center of cultural and spiritual heritage of the state." Biblioteki nacionalʹnyh akademij nauk, no. 16 (January 11, 2018): 175–81. http://dx.doi.org/10.15407/maan2018.16.175.
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Henkel, Gretchen. "New Assarian Cancer Center Addresses Physical & Spiritual Needs of Patients." Oncology Times 23, no. 2 (February 2001): 40. http://dx.doi.org/10.1097/01.cot.0000312867.23738.a2.
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Watts, P. Mark, and David B. Reynolds. "A Model for the Spiritual Formation of a Pastoral Counseling Center." American Journal of Pastoral Counseling 8, no. 3-4 (February 7, 2006): 155–66. http://dx.doi.org/10.1300/j062v08n03_11.
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Kelly, Kimberly, and Amanda Gochanour. "Racial Reconciliation or Spiritual Smokescreens?: Blackwashing the Crisis Pregnancy Center Movement." Qualitative Sociology 41, no. 3 (July 28, 2018): 423–43. http://dx.doi.org/10.1007/s11133-018-9392-0.
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Chavez Lamar. "A Pathway Home: Connecting Museum Collections with Native Communities." Arts 8, no. 4 (November 22, 2019): 154. http://dx.doi.org/10.3390/arts8040154.
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In 2016, the Smithsonian’s National Museum of the American Indian (NMAI) and the Poeh Cultural Center, owned and operated by the Pueblo of Pojoaque in New Mexico, begin work on a loan of 100 ceramics in NMAI’s collections to the Poeh Cultural Center. Making loans to other institutions is regular practice for NMAI. In making loans to tribal museums and cultural centers, a loan can take on cultural and spiritual significance, which was the case for the Poeh Cultural Center and the community members it supports and represents. This article addresses the importance of connecting Native peoples with museum collections, which has the potential to contribute to community well-being, by featuring the partnership between NMAI and the Poeh Cultural Center.
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Sumarni, Sumarni, Shinta Prawitasari, and Ika Putri. "The effect of midwife training in strengthening the mental health of postpartum mother." Journal of Community Empowerment for Health 3, no. 1 (April 30, 2020): 60. http://dx.doi.org/10.22146/jcoemph.41269.
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Most midwives in the Cangkringan Community Health Center and Pakem Health Center are not familiar with the symptoms of blues depression. Data shows that in Cangkringan Community Health Center, blues depression occurs 60%, 2 cases due to delayed treatment (the mother almost killed her baby). In the Pakem Health Center area, blues depression occurs at 48.1%, 2 cases experience postpartum depression due to late handling, 1 mother tries suicide. If blues depression is not handled properly and immediately, it would cause postpartum depression, which can cause the worst complications, namely postpartum psychosis. One effort to overcome this is by providing midwife training on early detection and handling of blues depression accompanied by social support. Social support and spiritual training held in six steps (once in a week a during 1,5 months. The tools in this research consist of early detection for blues depression module, social support and spiritual for blues depression prevention, Edinburgh Postnatal Depression Scale questionnaire, knowledge, and skill of blues depression early detection module and social support and spiritual questionnaire. The method in this research use presentation, discussion, role-play, practice, association, and implementation. Analyze data using the quantitative descriptive approach. Research subjects are consist of 47 midwives in the Cangkringan Community Health Center and Pakem Health Center Area and 67 postpartum women in the Cangkringan Community Health Center and Pakem Health Center Area. The results show the average value of blues depression prevention knowledge is 43.45 after training increases 85,20. The average value of blues depression early detection knowledge is 57.56; after training increase 91,27. The average value of Blues depression prevention skills is 36.45, after training increase 80,25, and the average value of blues depression early detection is 51.30, after training increase 90,20. Blues Depression in postpartum women in the Cangkringan and Pakem health centers is 57%. Changes in the average value of knowledge about blues depression control before training were 43.45% to 85.20% after training increased 41.75. Changes in the average value of skills regarding prevention and early detection of blues depression before training amounted to 36.45 to 80.85 after training increased by 44.40. The whole series of training midwives in the Cangkringan Community Health Center and Pakem Health Center Area can improve the knowledge and skills of midwives to overcome blues depression in postpartum women, reduce the incidence of blues depression in postpartum women, and reduce maternal and child mortality due to postpartum mental disorders.
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Delgado-Guay, Marvin Omar, Maxine Grace Jaucian De La Cruz, Linda Pang, Janet L. Williams, and Eduardo Bruera. "Spiritual and psychological distress in older and the oldest-old living with advanced cancer patients (O-OOAdCa) in a comprehensive cancer center." Journal of Clinical Oncology 37, no. 15_suppl (May 20, 2019): e23041-e23041. http://dx.doi.org/10.1200/jco.2019.37.15_suppl.e23041.
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e23041 Background: Older adults living with cancer may experience multiple physical, emotional and spiritual symptoms. Limited literature describing the frequency of psychological and spiritual distress in O-OOAdCa. Methods: Retrospective chart review of patients seen by the Palliative Care team from January 2013 to December 2016. We randomly sampled 200 patients aged < 65, 200 patients aged 65 - < 85) and 41 consecutive patients ≥85). Using the ESAS-FS, determined the frequency, and correlates of self-reported Spiritual Pain (SP) and Anxiety (Anx) and Depression (Dep) among these patients. Psycho-spiritual distress was defined as the presence of SP ≥1/10, Anx ≥2/10, and Dep ≥2/10. Results: 52% were female, 61% white, and 48% with ECOG of 2 in the group < 65, 48% were female, 61% white, and 43% an ECOG of 2 from group 65 to 84, and 49% were female, and 83% white, and 49% an ECOG of 3 from the group > 85 years. Spiritual Pain was present in 101/200 (51%) in the group < 65 vs. 61/187 (36%) in group 65-84 vs. 15/54 (29%) in ≥85, p = 0.004. Anxiety was present in 130/200 (65%), vs. 120/187 (65%), vs. 35/54(65%) per group respectively, p = NS. Depression was present in 109/200 (55%), vs. 100/187 (54%), vs. 29/54 (54%), respectively per group, p = NS. Psycho-spiritual distress was present in 65/200 (33%), vs. 44/187 (24%), vs. 11/54 (20%) per group respectively, P = NS. Logistic regression showed gender female correlated with higher psycho-spiritual distress (OR:2.08, p = 0.012), fatigue OR:1.32, p = 0.01, Well-Being OR:1.32, p = 0.02, Financial Distress OR:1.63, p = 0.00, age group < 65, OR:9.24, p = 0.03. Conclusions: High prevalence of Anxiety, Depression and Spiritual Pain in O-OOAdCa. Less frequency of Spiritual Pain in the Oldest-Old when compared with the rest of the population. Highlights the importance of an integrative Psycho-spiritual care to this population. More research is needed.
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Scalora, Suza, Micheline Anderson, Abigail Crete, Jennifer Drapkin, Larissa Portnoff, Aurélie Athan, and Lisa Miller. "A Spirituality Mind-Body Wellness Center in a University Setting; A Pilot Service Assessment Study." Religions 11, no. 9 (September 11, 2020): 466. http://dx.doi.org/10.3390/rel11090466.
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Increasing rates of mental illness among college students over the past 10 years suggest a collective deficit in meaning and purpose unattended to by many university campuses. Psychopathology among young adult college students is associated with developmental tasks such as spiritual individuation, suggesting that interventions aimed at spiritual wellbeing may support the stated need for comprehensive mental health services. The aim of this pilot service assessment study is to investigate the feasibility, acceptability, and helpfulness of spiritually integrated programs at a Spirituality Mind Body (SMB) Wellness Center at a graduate-level academic institution. Wellness Center demographic and attendance data of N = 305 adult graduate students (M = 27.7 years, SD = 6.05) were used to assess acceptability and feasibility. To evaluate helpfulness, measures assessing symptoms of depression, anxiety, post-traumatic stress (PTS), spirituality, mindfulness, and psychological inflexibility were completed before and after eight-week programs on a subset of participants (n = 141). SMB users completed a total of 64% of sessions and reported significant pre/post gains in spirituality and mindfulness and decreases in psychological inflexibility, symptoms of depression and PTS. The preliminary findings of this open-trial are encouraging but inherently limited by the design; foremost, the results offer support for future research, which might draw on a larger sample and a study design involving a comparison group.
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Wahyudin, Dedy. "Mosque and Civilization: Setting Islamic Center of Nusa Tenggara Barat as Center of Civilization." NALAR: Jurnal Peradaban dan Pemikiran Islam 4, no. 1 (June 30, 2020): 29–42. http://dx.doi.org/10.23971/njppi.v4i1.1921.
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This article aims to describe the meaning, current state, challenges, and projection of the Islamic center of West Nusa Tenggara Province of Indonesia as the center of civilization. The scope of the study is all fields of civilization ranging from spiritual, education, social services, economic to public policies domain. This scope is referring to what Prophet Muhammad peace be upon him did with an-Nabawi grand mosque in al-Madinah al-Munawwarah as the center of the first generation of Muslims’s life starting from private to public life. The method used in this research is qualitative research with a phenomenological approach as a paradigm. As a conclusion, it could be said that this Islamic center has been completing landscape of Lombok Island as an island of thousand mosques, proofing compatibility of Islam with modernity, promising the wider and more important roles of the center to recall Islamic civilization as the machine of Muslims movement at all aspects of life and contribute to building a better world for all human beings all over the world.Keyword : Mosque, Islamic Centre, Islamic Civilization.
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Romanova, Galina M., Svetlana V. Petrova, Marina A. Maznichenko, Snezhana V. Brevnova, and Nadezhda M. Grigorashchenko-Aliyevа. "Youth Center for Spiritual, Ethical and Social Development: Contribution to the Improvement of the Urban and Regional Environment." Higher Education in Russia 27, no. 11 (December 21, 2018): 97–107. http://dx.doi.org/10.31992/0869-3617-2018-27-11-97-107.
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The article addresses the problems of formation and implementation of a youth policy at the university aimed at promoting spiritual and moral values, educating a socially responsible person. The authors describe the ways to strengthen the university’s role in the development of local communities, urban and regional environment. These issues are considered on the example of the implementation of the strategic project of Sochi State University “Youth Center for Spiritual, Moral and Social Development”. During its existence, including in the status of the basic university of Krasnodar Region, the university has accumulated considerable experience in developing an active life position among young people through building relationships not only among students, but also between the university and various subjects of the socio-economic, political, spiritual and cultural infrastructure of the region. The project “Youth Center for Spiritual, Moral and Social Development” is a successful experience in uncovering students’ social talents, establishing interaction with the authorities, administration, and social partners in order to solve pressing social problems, to inculcate in the youth spiritual and moral values, to involve young people in social entrepreneurship. The potential of this form of work is revealed in the development of social activity of young people acting in the interests of the whole society.
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Saliyo, Saliyo. "Psychological Meaning of Spiritual Experience Participants Naqshbandiyah Khalidiyah in Kebumen Indonesia." QIJIS (Qudus International Journal of Islamic Studies) 6, no. 2 (August 24, 2018): 309. http://dx.doi.org/10.21043/qijis.v6i2.3930.
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<p align="center">Abstract<strong></strong></p><p>This study aims at identifying the psychological experiences of spiritual participants in Naqshabandiyah Khalidiyah tarekat. This experience was obtained after the participants of the baiat tarekat and carried out the spiritual teachings of the tarekat. The research method used is using a phenomenology.. The results of this study found themes of spiritual experience when the activities of baiat, tawajuhan, suluk, after baiat, and interaction with tarekat friends. Even so, not everyone finds spiritual experience in the tarekat, in every activity. The reason is that spiritual experience is not one of the main goals of a person following the Naqsabandiyah Khalidiyah tarekat. However, not everyone finds spiritual experience in tarekat. The reason is that spiritual experience is not one of the main goals of a person following the spiritual tarekat.<em></em></p>
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Cirone, Marianne. "Viewpoint: a practitioner’s response to overcoming barriers to access by male participants at cancer resource centers." Journal of Services Marketing 33, no. 6 (December 3, 2019): 652–54. http://dx.doi.org/10.1108/jsm-01-2019-0045.
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Purpose The purpose of this paper is to provide suggestions regarding how cancer resource center directors, staff and volunteers may encourage men battling cancer, as well as male cancer survivors, to patronize cancer resource centers and to participate in center services. Design/methodology/approach This paper provides a personal viewpoint based on research and on the author’s managerial experiences with cancer resource center services, including planning services and programming. Findings This paper offers cancer resource center directors suggestions regarding how they can attract male cancer patients to their organizations and encourage their participation in center services. Research limitations/implications No limitations were identified. Practical implications This paper provides possible strategies for overcoming barriers to access to cancer resource centers in the male cancer-survivor population. Social implications Given the medical costs associated with cancer care, encouraging men with cancer to actively participate in cancer resource center programming, which profoundly influences their physical, mental, social and spiritual well-being, can yield many societal benefits. Originality/value Cancer resource centers desire to be inclusive of all cancer patients, regardless of gender; however, these centers tend to be disproportionally patronized by women with cancer. This viewpoint addresses how this problem may be addressed via service enhancement, service programming and service design to encourage greater usage by men.
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Plante, Thomas G. "Spiritual Formation and Soul Care on a College Campus: The Example of the Ignatian Center at Santa Clara University." Journal of Spiritual Formation and Soul Care 11, no. 2 (August 13, 2018): 241–52. http://dx.doi.org/10.1177/1939790918792512.
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Religiously affiliated colleges and universities typically take spiritual formation and soul care very seriously and are usually intentional about the spiritual and religious development of not only their students but of their faculty and staff as well. The religious tradition, size of the campus community, financial and other resources, along with the will of senior administrators, donors, trustees, and the general university community all determine how these interests and agendas are nurtured and developed as well as the kinds of programing offered. The purpose of this article is to highlight the strategies to support and nurture spiritual formation and soul care at Santa Clara University, a Catholic and Jesuit university in the heart of Silicon Valley, with elements of this care found at most, if not all, Jesuit higher education institutions throughout the nation and world. At Santa Clara, the Ignatian Center is the primary, although not the only, home for these spiritual formation and soul care offerings and will be highlighted here.
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Melfi, Mary Ann. "Chardin’s Divine Milieu as Touchstone." Religion and the Arts 23, no. 5 (December 10, 2019): 561–82. http://dx.doi.org/10.1163/15685292-02305014.
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AbstractChardin wrote The Divine Milieu in 1927 (published in 1957). Waugh could not have known Chardin’s essay before the publication of Brideshead Revisited, but he demonstrates similar ideas concerning one’s spiritual development. A primary goal of both writers was to reconcile the apparent duality of matter and spirit. They argue for the necessity of individual freedom in one’s spiritual search, the value of creative work of all kinds in building spiritual insight, and the importance of perceiving divine influence at the center of all things.
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Mesquita, Ana Cláudia, Érika de Cássia Lopes Chaves, Carolina Costa Valcanti Avelino, Denismar Alves Nogueira, Raquel Gerhke Panzini, and Emilia Campos de Carvalho. "The use of religious/spiritual coping among patients with cancer undergoing chemotherapy treatment." Revista Latino-Americana de Enfermagem 21, no. 2 (April 2013): 539–45. http://dx.doi.org/10.1590/s0104-11692013000200010.
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OBJECTIVE: to investigate the use of religious/spiritual coping among people with cancer undergoing chemotherapy. METHODS: a quantitative, descriptive and cross-sectional study of 101 patients undergoing intravenous chemotherapy in an oncology outpatients center in a public hospital in Minas Gerais, made in the first semester of 2011. For data collection, an interview was held, using a questionnaire for characterizing the sample and the Brief Spiritual/Religious Coping Scale. RESULTS: all subjects made use of religious/spiritual coping (mean=3.67; sd=0.37); the younger individuals, those with no religion and those who consider spiritual support unimportant tend to use coping negatively; individuals who would like to receive spiritual support and who participate in support groups for cancer patients, on the other hand, use coping positively. CONCLUSIONS: the study reinforces that religious/spiritual coping is an important strategy for coping with cancer, and contributes to an understanding of the same as a useful tool for spiritual care.
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Hia, Hubertus. "Problem Dunia Ilmiah dan Krisis Spiritual." MELINTAS 34, no. 2 (August 1, 2019): 168–92. http://dx.doi.org/10.26593/mel.v34i2.3390.168-192.
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Spiritual awareness is one’s experience the living mind and body as a whole. It goes beyond mind and body, but also expands between the self and the world. At the center of human consciousness through the spiritual moments there is a sense of being deeply related with everything, the sense of being together with the whole universe. This kind of spiritual awareness has been threatened by the modern scientific world. The spirit of modernism to question and to break down nature, religion, and tradition under the pretext of pragmatic utopia of growth has brought humanity into an alarming and frightening phase of world civilization. Fritjof Capra says that the main problem of the existential crisis of modern humans is caused by the crisis of perception, mainly with the influence and errors from science as well as from Cartesian and Newtonian thoughts in perceiving the reality mechanically. Mysticism can be seen as an alternative to liberate modern humans to become authentic persons.
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Palmer, Elizabeth, Anghela Paredes, Madison Hyer, and Timothy M. Pawlik. "Pastoral care of cancer patients: Defining utilization of services at a comprehensive cancer center." Journal of Clinical Oncology 38, no. 15_suppl (May 20, 2020): e24171-e24171. http://dx.doi.org/10.1200/jco.2020.38.15_suppl.e24171.
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e24171 Background: Addressing the religious/spiritual needs of patients is an important component of comprehensive cancer care. Patients often report that providers infrequently engage them about their needs during treatment. In addition, providers cite inadequate training as a significant barrier to providing spiritual care. While patients may benefit from the presence of a spiritual care specialist during cancer treatment, the utilization and content of these services are not well defined. We sought to characterize utilization of pastoral care (PC) services, as well as delineate differences in PC utilization among patients with cancer. Methods: Data on patients being treated for cancer at a Comprehensive Cancer Center between 2015-2018 were obtained from the electronic medical record. Overall utilization, type of PC services utilized, as well as factors associated with use of PC were assessed. Analyses included descriptive statistics and logistic regression. Results: Among 14,322 cancer patients, roughly one-third (n = 5166, 36.1%) had at least one PC encounter during their cancer treatment. Interventions most frequently provided by PC included supportive presence (93.5%) and active listening (86.6%), while the most frequently explored topics were treatment expectations (59.8%), issues with faith/beliefs (42.9%), and available coping mechanisms (35.4%). Patients diagnosed with colorectal (OR:1.42, 95%CI:1.07-1.89), liver (OR:2.41, 95%CI:1.80-3.24), or pancreatic cancer (OR:1.43, 95%CI:1.02-2.00) were more likely to utilize PC services compared with other cancers. Patients that identified as Catholic (OR:1.47, 95%CI:1.17-1.84) or Christian (OR:1.73, 95%CI:1.39-2.15) were more likely to request PC services (both p < 0.001) than individuals who had no religious preference/affiliation. Among surgical patients (n = 1,174), the majority of encounters with PC services were in the postoperative setting (n = 801, 70.6%). Patients most often reported that PC helped with verbalization of their feelings (93.6%) and helped reduce stress (76.9%). Conclusions: Over one-third of patients with cancer interacted with PC and received services that often addressed both psychosocial and spiritual concerns. Overall PC utilization and types of PC services rendered varied relative to demographic and religious factors. Providers should be aware of varying patient religious/spiritual needs so as to optimize the entire cancer care experience for patients.
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KIM, MIN HO. "A Spiritual Transition from ‘Rentership’ to ‘Stewardship’." Journal of Lifelong Learning Society 11, no. 2 (May 31, 2015): 339–72. http://dx.doi.org/10.26857/jlls.2015.05.11.2.339.
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Zulfatul A’la, Muhamad, Komarudin Komarudin, and Defi Efendi. "Kesejahteraan Spiritual Keluarga Pasien Stroke dan Kaitannya dengan Depresi." Jurnal Ners dan Kebidanan Indonesia 3, no. 3 (June 16, 2016): 129. http://dx.doi.org/10.21927/jnki.2015.3(3).129-133.
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<p>Stroke is a one of major problem in palliative care. Spiritual and depression assessment of the family is an important element in the process of palliative care for stroke survivors. The purpose of this study was to know the description of the spiritual well-being among stroke family caregiver family and its relationship with depression. This study used cross-sectional design. Spiritual well-being scale (SWBS) was used to see the spiritual well-being of the family and the Center for Epidemiologycal Studies Depression Scale (CES-D) to measure depression and was filled in by 44 Stroke families. The results of the study reported that the spiritual well-being of stroke family caregiver was in the high category and depression in the medium category. There was a relationship between the spiritual well-being of the family and depression in stroke patients (p=0.000). This study suggest a comprehensive assessment of the spiritual well-being and depression in stroke family and the need for future research about family interventions to decrease depression and increase spiritual well-being.</p>
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Safara, Maryam, and Pejman Ghasemi. "The Effectiveness of Yoga on Spiritual Intelligence in Air Traffic Controllers of Tehran Flight Control Center." Journal of Education and Learning 6, no. 4 (August 8, 2017): 276. http://dx.doi.org/10.5539/jel.v6n4p276.
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The aim of this study was to evaluate the efficacy of yoga on spiritual intelligence in air traffic controllers in Tehran flight control center. This was a quasi-experimental research and the study population includes all air traffic controllers in Tehran flight control center. The sample consisted of 40 people of the study population that were selected through convenience sampling method and were randomly divided into experimental group (20) and control group (n=20). This research was conducted through training yoga on the air traffic controllers to experimental group compared with the control group. The data were evaluated as the changes resulted after the intervention (post-test) compared to the previous condition (pre-test). King’s (2008) Spiritual Intelligence Self-Report Inventory (SISRI) was used to measure the variables. The data were analyzed by analysis of covariance. The results showed that yoga exercises had a significant effect on spiritual intelligence and its components (critical thinking, personal meaning production, expanded state of consciousness, transcendental consciousness) in the subjects.
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Martinez, Beatriz Bertolaccini, and Rodrigo Pereira Custodio. "Relationship between mental health and spiritual wellbeing among hemodialysis patients: a correlation study." Sao Paulo Medical Journal 132, no. 1 (2014): 23–27. http://dx.doi.org/10.1590/1516-3180.2014.1321606.
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CONTEXT AND OBJECTIVE: The stress of living with a terminal disease has a negative impact on the mental health of hemodialysis (HD) patients. Spirituality is a potential coping mechanism for stressful experiences. Studies on the relationship between spirituality and mental health among HD patients are scarce. The purpose of this study was to evaluate the relationship between mental health and spiritual well-being among HD patients. DESIGN AND SETTING: Cross-sectional observational study on hemodialysis patients at a single center in Brazil, between January and December 2011. METHODS : Mental health was assessed using the General Health Questionnaire and spiritual wellbeing was assessed using the Spiritual Wellbeing Scale; 150 HD patients participated in the study. RESULTS : A significant correlation was found between mental health and spiritual wellbeing (P = 0.001). Spiritual wellbeing was the strongest predictor of mental health, psychological distress, sleep disturbance and psychosomatic complaints. CONCLUSION: Poor mental health was associated with lower spiritual wellbeing. This has important implications for delivery of palliative care to HD patients.
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Kudryashov, Igor' Vasil'evich. "Gleb Uspensky on the national spirituality (based on the material of the cycle “Sketches of the Transitional Period”." Litera, no. 8 (August 2020): 87–97. http://dx.doi.org/10.25136/2409-8698.2020.8.33658.
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Based on Gleb Uspensky’s cycle “Sketches of the Transitional Period”, this article analyzes the ethical-philosophical views of the writer upon national spirituality, Russian world and its future. Uspensky believed that the great mission of Russia consists in the desire to become a unifying spiritual center for the entire world civilization. However, due to its location in-between the West and the East. Russia is spiritually dying, and along with it in the global chaos and hostility of Western and Eastern civilizations, dies all of humanity. Russia’s position within the spiritual confrontation of East and West, the writer describes as "uncertain": Russia wants but is not able to impede the imminent spiritual demise of humanity. Such "uncertainty" contains the spiritual tragedy of Russia itself, which appears to be in a questionable situation with regards to its world goals and objectives. This article suggests a new approach towards understanding the cycle of G. I. Uspensky “Sketches of the Transitional Period”, based on peculiarity of his philosophical and ethical views associated with the idea of Russian messianism, its specialness in the context of the confrontation of Western and Eastern civilizations. The conducted systemic analysis of the cycle “Sketches of the Transitional Period” demonstrated that Uspensky comprehensively reflected the own understanding of spiritual tragedy of the Russian life, founded on a deep insight into the surrounding post-reform Russian reality of the 1850s-1880s. The revealed specificity of Uspensky’s worldview opens a new perspective for an overall scientific assessment of the later period of his works.
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McClean, Stuart, Leslie Bunt, and Norma Daykin. "The Healing and Spiritual Properties of Music Therapy at a Cancer Care Center." Journal of Alternative and Complementary Medicine 18, no. 4 (April 2012): 402–7. http://dx.doi.org/10.1089/acm.2010.0715.
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Nitzan-Shiftan, Alona. "Capital city or spiritual center? The politics of architecture in post-1967 Jerusalem." Cities 22, no. 3 (June 2005): 229–40. http://dx.doi.org/10.1016/j.cities.2005.03.011.
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Mori, Koichi. "The structure and significance of the Spiritual Universe of the Okinawan Cult Center." Revista de Estudos Orientais, no. 6 (February 2, 2016): 175–203. http://dx.doi.org/10.11606/issn.2763-650x.i6p175-203.
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Este artigo examinará as características e os significados, tanto no nível coletivo como no nível individual, do universo espiritual dos deuses e dos espíritos possessivos no centro espiritual criado por Maria Nobuko (no texto ela será referida apenas como Maria), uma mulher que emigrou para o Brasil de Okinawa durante o período pré-guerra. E também discutirá a questão da identidade religiosa e étnica da fundadora desse centro e seus seguidores, 90% dos quais são okinawanos e seus descendentes.
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Rahmawati, Laili. "The Effect of Spiritual Motivation and Compensation on The Employee Performance of The Bank of Center Sharia Jabar Banten." Review of Islamic Economics and Finance 1, no. 1 (March 21, 2020): 11–17. http://dx.doi.org/10.17509/rief.v1i1.23742.
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Abstract. Nowadays, the sharia banking industries in Indonesia have increased dramatically because there are many the companies of conventional banking that have redeveloped to be a the sharia banking. According to many, the industries of sharia banking require the systems that can spur them to be a large banking company not only in Indonesia but also in the world. Meanwhile, the sources that they have both of human and natural resources respectively need the increasing to compete in this era. Moreover, to enhance the capacity of employees are indispensable work to create the greate employee and this is quite essential for the sharia banking companies. The aim of this study is to provide a describing regarding the impact of spiritual motivation and compensation on the employee performance. The methodology that be used in this research is a survey method with explanatory likewise the spiritual motivation and the compensation are independent variable meanwhile employee performance is dependent variable. In addition, the location of the survey is in the Bank of Center Sharia Jabar Banten. The result of the study has delivered that both of the spiritual motivation and the compensation have the significant positive impact to incline the employee performance of the Bank of Center Sharia Jabar Banten. Keywords. Sharia Banking, Spiritual Motivation, Compensation and Employee Performance.
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Giannone, Derek A., and Daniel Kaplin. "How Does Spiritual Intelligence Relate to Mental Health in a Western Sample?" Journal of Humanistic Psychology 60, no. 3 (November 10, 2017): 400–417. http://dx.doi.org/10.1177/0022167817741041.
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This study investigates a recently developed model of spiritual intelligence in relation to the common mental health concerns of depression, anxiety, and substance use. Three-hundred and fifty-three undergraduate psychology students responded to the Spiritual Intelligence Self-Report Inventory, the Center for Epidemiologic Studies Depression Scale–Revised, the Generalized Anxiety Disorder-7, and the Drug, Alcohol, and Nicotine scale. We hypothesized spiritual intelligence would be negatively associated with the study’s mental health outcomes. A secondary aim was to examine the contributions of spiritual intelligence model components to mental health. Overall spiritual intelligence was not associated with anxiety, depression, or substance use. Examination of the relationships between spiritual intelligence components and mental health suggested this model lacks cohesiveness in relation to mental health. While the capacity to critically examine existential issues was associated with increased depression and anxiety, the ability to draw meaning and purpose from experience was associated with improvements in all mental health outcomes. These findings cast doubt on the construct of spiritual intelligence and suggest that existential thinking and the production of meaning may be closely related to mental health. Future research should explore differences in spiritual intelligence components and their associations with mental health among varying religious affiliations.
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Rizki, Rabudin, Gun Faisal, and Yohannes Firzal. "Implementasi Konsep Arsitektur High-Tech Pada Desain Fitness and Wellness Center di Pekanbaru." ARSITEKTURA 18, no. 2 (November 5, 2020): 291. http://dx.doi.org/10.20961/arst.v18i2.42871.
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<p class="6Abstrak"><span lang="EN-US">Pekanbaru is a developing capital city that can be seen from the density of community activities in their daily lives. This requires having a fit and healthy body. A fit and healthy lifestyle is also an important requirement for the body. Fitness and good body beauty is the dream of every human being. Lack of fitness in the body will make you weak and less enthusiastic in carrying out your daily routine. From this problem, we need a place that accommodates fitness activities and physical and spiritual health of the body. Generally, Fitness and Wellness facilities in Pekanbaru are still located in shophouses, residences, shopping centers and part of the supporting facilities for star-rated hotels. Therefore a Fitness and Wellness Center is needed that expresses fitness and health by supporting various physical and physical and spiritual activities that have never existed before by presenting aesthetics, technology and building a supporting structure. For that, we need a high-tech architectural principles approach that exposes a structure that is not only load-bearing but also aesthetically pleasing to this building.</span></p>
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Clark, C., and T. Heidenreich. "Spiritual care for the critically ill." American Journal of Critical Care 4, no. 1 (January 1, 1995): 77–81. http://dx.doi.org/10.4037/ajcc1995.4.1.77.
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BACKGROUND: Spiritual well-being is the center of a healthy lifestyle and enables holistic integration of one's inner resources. However, the professional education process does not adequately provide socialization of nurses in the provision of spiritual care. Few studies exist that adequately address the spiritual aspect of nursing care. PURPOSE: To identify factors that contribute to providing spiritual care for patients in intensive care units. METHODS: A descriptive research design was used for this replication study conducted on a convenience sample of 63 patients in the critical care unit of a large midwestern military hospital. A trained interviewer asked each participant three open-ended questions regarding events that had created hope or meaning, created negative feeling, and could have contributed to hope or meaning. The interview took place 1 to 2 days after discharge from the intensive care unit. Predominant patterns were determined by content analysis. RESULTS: Three themes were identified as integral to the spiritual well-being of critical care patients: care providers, family/friends, and religion/faith. Nursing interventions identified for the three themes include establishing trusting relationships, providing in-depth spiritual assessment, conveying technical competence, and acting as facilitator among family, clergy, and other providers. CONCLUSIONS: We conclude that the key nursing interventions derived from this study include listening to patients' concerns and maintaining and conveying technical competence.
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Purnama, Tata S., Zirmansyah Zirmansyah, and Iyan Fitriyana. "Pesantren as a Halal Center Institution Towards Religious Tourism Development." Indonesian Journal of Halal Research 3, no. 1 (February 28, 2021): 1–7. http://dx.doi.org/10.15575/ijhar.v3i1.10768.
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The pesantren institutions have never lost interest from the young generation. An old pesantren continues the process, and new pesantren keep appearing. The education system and the institutions for pesantren are growing rapidly, as supported by facilities, infrastructure, and curriculum. They are adapted constanly according to the times. The halal center discourse is developing in the global world. It has made the continue of pesantren to offer applicative ideas. Then the institutions can become the promising center for religious tourism. This study used qualitative literature study and interviews to collect data that related to religious tourism in pesantren. It can be concluded that there are five potentials for developing religious tourism and halal centers in pesantren; such as the intrinsic value of the pesantren, the pattern of life, the environment and the surrounding community, the sacredness, and the spiritual atmosphere; and pesantren religious tourism aspect.
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Hartono, Nono, and Mohamad Anwar. "Analisis Zakat Produktif Terhadap Indeks Kemiskinan, Nilai Material dan Spiritual Para Mustahik." Jurnal Ilmiah Ekonomi Islam 4, no. 03 (November 30, 2018): 187. http://dx.doi.org/10.29040/jiei.v4i03.324.
Full textAbstract:
This research intend to analyze the changes of mustahik household income after receive assistance from productive zakah funds from Cirebon Zakat Center and identify the characteristics of material and spiritual values of mustahik after obtaining assistance from productive zakah funds from the Cirebon Zakat Center based on the CIBEST model. This study uses a quantitative approach with data collection techniques in the form of observation, interviews and filling out questionnaires. The statistical test and data analysis used are paired data t test and CIBEST model. The results of the study showed that mustahik household income after receiving productive zakah funds experienced a significant change. Before the assistance of zakah, the average household income of mustahik are Rp. 1,110,563, and after getting zakah the average household income of mustahik rise to Rp. 1,653,000. This means that there is an increase in the average household income of mustahik by Rp. 542,437. Based on the CIBEST model, the material and spiritual value characteristics of mustahik after assistance productive zakah funds from Cirebon Zakat Center experienced a change. After the assistance, the number of mustahik households in the category of prosperous households (quadrant I) increased by 47.50 percent. Whereas, number of mustahik households that fall into the material poor category (quadrant II) decreased by 25.00 percent. Likewise, the number of mustahik households included in the category of spiritual poor (quadrant III) and absolute poverty (quadrant IV) fell by 54.55 percent and 90.91 percent respectively.
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Anwar, Mohamad. "ANALISIS ZAKAT PRODUKTIF TERHADAP INDEKS KEMISKINAN; NILAI MATERIAL DAN SPIRITUAL PARA MUSTAHIK." Mutawasith: Jurnal Hukum Islam 2, no. 2 (December 16, 2019): 159–79. http://dx.doi.org/10.47971/mjhi.v2i2.152.
Full textAbstract:
Zakat Center Cirebon merupakan salah satu Lembaga Amil Zakat yang cukup besar dan memiliki rekam jejak yang baik dalam pengumpulan dan pendayagunaan zakat di wilayah III Cirebon dalam bidang ekonomi, pendidikan, kesehatan, sosial dan dakwah. Tujuan penelitian ini menganalisis perubahan pendapatan rumah tangga mustahik setelah mendapatkan bantuan dana zakat produktif dari Zakat Center Cirebon; mengidentifikasi karakteristik nilai material dan spiritual mustahik setelah mendapatkan bantuan dana zakat produktif berdasarkan model CIBEST. Penelitian ini menggunakan pendekatan kuantitatif dengan teknik pengumpulan data berupa observasi, wawancara dan pengisian kuesioner. Adapun uji statistik dan analisis data adalah uji t data berpasangan dan model CIBEST. Hasil penelitian menujukkan pendapatan rumah tangga mustahik setelah mendapatkan bantuan dana zakat produktif mengalami perubahan yang signifikan. Sebelum adanya bantuan dana zakat, rata-rata pendapatan rumah tangga mustahik adalah Rp 1.110.563,- dan setelah mendapatkan bantuan dana zakat rata-rata pendapatan rumah tangga mustahik naik menjadi Rp. 1.653.000,- Artinya terjadi peningkatan rata-rata pendapatan rumah tangga mustahik sebesar Rp. 542.437,-. Berdasarkan model CIBEST, karakteristik nilai material dan spiritual mustahik setelah mendapatkan bantuan dana zakat produktif dari Zakat Center Cirebon mengalami perubahan. Setelah adanya bantuan dana zakat, jumlah rumah tangga mustahik yang berada pada kategori rumah tangga sejahtera (kuadran I) mengalami peningkatan sebesar 47.50 persen. Sedangkan jumlah rumah tangga mustahik yang masuk kategori miskin material (kuadran II) menurun 25.00 persen. Begitupun jumlah rumah tangga mustahik yang masuk kategori miskin spiritual (kuadran III) dan miskin absolut (kuadran IV) masing-masing turun sebesar 54.55 persen dan 90.91 persen.
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Veras, Sylvia Maria Cardoso Bastos, Tânia Maria de Oliva Menezes, Raúl Fernando Guerrero-Castañeda, Mateus Vieira Soares, Florencio Reverendo Anton Neto, and Gildásio Souza Pereira. "Nurse care for the hospitalized elderly’s spiritual dimension." Revista Brasileira de Enfermagem 72, suppl 2 (2019): 236–42. http://dx.doi.org/10.1590/0034-7167-2018-0685.
Full textAbstract:
ABSTRACT Objective: to analyze the nurse care for the spiritual hospitalized elderly’s dimension. Method: a qualitative study, based on Jean Watson’s Theory of Human Caring. The study included 17 nurses working in a geriatric center in Salvador City, Bahia State, Brazil. The collection of testimonies occurred between January and April of 2018, through an interview. Results: spiritual care were dialogue, encouragement and respect for religious activities, embracement, empathy. One of the obstacles to providing this care was the lack of preparation in accessing the elderly’s spiritual dimension. Final considerations: spirituality is a dimension of human and holistic nursing care. Caring for the spirit contributes to foster transpersonal care. The difficulty may be in the lack of nurses’ preparation. It is necessary that they cultivate and live their own spirituality, transmitting the understanding in each care relationship.
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Busyro, Wahyi, and Dwita Razkia. "DAMPAK DISTRIBUSI ZAKAT DALAM MENGURANGI KEMISKINAN BERDASARKAN MODEL CIBEST (STUDI KASUS DI BAZNAS KOTA PEKANBARU)." Jurnal Tabarru': Islamic Banking and Finance 3, no. 2 (November 1, 2020): 326–34. http://dx.doi.org/10.25299/jtb.2020.vol3(2).5807.
Full textAbstract:
Ada banyak program yang dijalankan pemerintah untuk menanggulangi kemiskinan ini, diantaranya bantuan langsung tunai, penciptaan lapangan kerja, sembako murah dan lainnya. Harapannya dengan adanya program ini masalah kemiskinan bisa teratasi. CIBEST merupakan singkatan dari Center for Islamic Business and Economic Studies, dimana model ini digunakan untuk megukur metode kedua dimensi tersebut, spiritual dan material (ekonomi) dan mengombinasikannya untuk mengetahui keadaan rumah tangga miskin tanpa atau dengan adanya bantuan zakat. Penelitian ini dilakukan di Kota Pekanbaru dengan menggunakan metode penelitian CIBEST. Berdasarkan hasil penelitian ini diperoleh jumlah rumah tangga mustahik yang berada pada kategori rumah tangga sejahtera mengalami peningkatan dari 0.25 menjadi 0.76%. Indeks kemiskinan material menggambarkan jumlah rumah tangga mustahik yang masuk dalam kategori miskin secara materialnya namun kaya secara spiritual juga mengalami penurunan dari 0.56 menjadi 0.21%. Indeks kemiskinan spiritual menggambarkan jumlah rumah tangga mustahik yang masuk ke dalam kategori miskin secara spiritual tetapi kaya secara material. Indeks kemiskinan spiritual rumah tangga mustahik mengalami perubahan dari 0.08 menjadi 0.01%. Indeks kemiskinan absolut menggambarkan jumlah rumah tangga mustahik yang masuk ke dalam kategori miskin secara material maupun secara spiritual. Rumah tangga pada kategori ini mengalami perubahan dari 0.11 menjadi 0.02%.