Posted at 10.02.2018
Many people are enticed to think that religious beliefs and spirituality are the same. Both of these concepts may are present together, as much religious folks have a spiritual component, but not every person is spiritual. Expressing spirituality through spiritual techniques, compassion, through service to others, or passing on wisdom to another years, often brings deep personal satisfactions. Faith is identified to be the practical expression of spirituality, including specific believes and routines. Spirituality is thought as something of believes, encompassing love, compassion and esteem forever. Spirituality provides knowledge of us, others and the universe. It represents thoughts that folks experience and requires abstract thinking and will.
From my point of view, religion cannot can be found without spirituality. Being a spiritual person, I believe spirituality represents for me an essential aspect that strengthens my idea in God. Relating to my activities, spirituality is associated to contentment, health insurance and morale. At the same time, I feel that being religious, means that is not necessary to have spiritual believes.
For an improved knowledge of the variations between faith and spirituality, Koening, George and Titus (2004), gave a explanation for religion as an arranged system of beliefs, practices and icons, designed to aid closeness to higher electricity, or God, and includes the knowledge of one's romance with him, and responsibility to others. Religion establishes rules or customs such as going to chapel or synagogue, and taking part in prayers or bible review groups. You will discover non-organizational religious activities that consist of more private and personal habits, such as individual meditation, reading the bible, hearing religious radio programs, or enjoying religious television set programs. Sometimes religious beliefs is the primary motivating factor in people's lives that drives behaviours, and influences decision making. That's the reason spiritual people may cope better with changes in physical health, and restore a lot quicker. Religion offers ways to communicate spirituality with social support, security, and a feeling of owed through religious affiliations, being significant in dealing with age related, physical and mental changes. Religious realities become most significant, as the individual ideas for his/ her future beyond fatality. Religious traditions appear to comfort ethnic organizations, as they are looking for alternatives for their unique problems. Alternatively, based on the same article mentioned previously, spirituality is the search for understanding the meaning and purpose of life, which can or cannot lead to the introduction of rituals and shared religious community. Many people might not be affiliated wit a religious tradition, but are still involved in a spiritual search, seeking meanings in something outside their own private egos. Spirituality is very subjective and means different things to differing people. Their own values define what the meaning of spirituality is. Matching to Tuck (2004), spirituality symbolizes "the integrative make for experience of the complete and critical factor in the healing up process. You can find empirical proof that spirituality has positive effects on physical, subconscious and religious well-being and standard of living"
I strongly believe in spirituality, and I contemplate it as a seek out so this means in life. Being a religious person, I believe in God and God's works. My life is led by beliefs and practices related to a organized religion. For me personally spirituality means the purpose of life, peace, emotional balance, and love for people surrounding me. I love to promote positive attitude around me, to eliminate stress factors, to make harmony, concentrating on helping people to achieve circumstances of comfort and well-being. I also focus on creating safe, healthy and warm environment for individuals i am in touch with. I make an effort to integrate all my beliefs into my professional life, by inspiring assurance, compassion and professionalism and reliability while caring for my patients. In my own professional practice, I am concerned for the welfare of patients, other nurses, and other professional medical providers. I demonstrate understanding of civilizations, perspectives and beliefs of others, being a good advocate for my patients. I am respecting the patients, and their rights to make decisions about their healthcare, by planning the medical care together with my patients, and providing information so that patients can make informed alternatives. I am planning the good care provided by me with sensitivity to the individual patient needs. For me, nursing treatment should cover all aspects of a person: the physical aspect, as well as the mental aspect, such as mind and spirit define us as humans. I strongly believe that there is a tight relationship between body, heart and soul and illness. Ramifications of disease over our physical body can influence our emotional, mental and religious express. I consider that the nurses' role is to feel and record the imbalance happened, and to get rid of the obstacles in the patient's healing process. Spiritual treatment should be a delicate and positive strategy, based on trust and good marriage between the patient and nurse in order to supply the best care, to support the patient's hope for an improved life. Hope is very important for the patients. It is evident in all specialties of medical. As a brief example I would like to present the situation of a twenty-five 12 months old lady, who was admitted to your epilepsy monitoring product (EMU) for intractable seizures. She got a 2 yrs old baby at home, her only child and the light of her life. Her seizures started out right after providing her baby boy. She made a decision to have a whole work-up done, regarding a possible brain surgery that can offer her a seizure free life, so she could totally enjoy her little baby, and have her life back again. She experienced the whole procedure for subdural grid positioning (requiring an initial brain surgery), with the goal of tracking the seizure focuses, in order to be evaluated. After a complete week of effort, her evaluation regarding the treatment plan was provided to her by the medical doctors. According to the findings, she did not qualify to be a good prospect for lobotomy that would stop her seizures. ONCE I travelled into her room to assess her, I came across her quiet, despondent and crying. I postponed my analysis for the moment, asking her if I could offer her any help. Then she started confessing about her busted hope after the analysis results were reveled. She explained that she seems helpless and hopeless. I provided her time to express her thoughts and thoughts, hearing patiently, and possessing her hands. When she done, I asked her if she has learned how many other options she'd have for seizure control. Her face out of the blue enlightened when been told that there would be other treatment alternatives. I provided her with verbal information and pamphlets about a device called neuro-pacer, that was at the moment in the analysis phase, but scheduled to her early age, healthy background and kind of seizures she was having, she could have been a perfect candidate for it. She stopped crying following this, her attitude got changed, showing rapid interest to find out more info about the neuro-pacer. This example represents one among the ways I am providing religious attention to my patients, supplying me the satisfaction to be a nurse.
From the possible of other religions than Judeo-Christian, the way of understanding spirituality can be quite different, anticipated to each person's spiritual affiliation. The spiritual concept established fact, and developed from Judeo-Christian possible, and common elements have been determined. Caring for patients with different religions than Religious can be complex and difficult, especially when there is lack of understanding of their specific beliefs and anticipations. When this might be the situation, through effective communication nurses can develop self awareness and find out patients' needs. Beside communication with the patient, I try to explore the concept and provide an improved picture of my patient's spirituality, using internet, or other resources, such as coworkers or scientific instructors, to be able to determine the patient's spiritual plan of care. In case the nurses display knowledge, interest and esteem towards their patients' culture, they will gain their patient's self confidence. More than this, addressing the patients' spiritual needs plays a part in a better results of the patient treatment, and even "several studies have shown that dealing with the spiritual needs of the patient may enhance recovery from health problems. " (Luk, Kwong, Wong and Tsang, 2007)
The role of spirituality in providing holistic care in medical practice represents the subject matter that captured the experts' interests. Relative to Sipes (2008), the all natural care in nursing is known as comprehensive attention, and considers the individual in its complexity. Holistic health care addresses the physical, psychological, social, economical and spiritual needs of any person. Sipes (2008) state governments that as nurses, we must encourage patients to life as meaningful as is feasible, to encourage patients who are unwell or debilitated, to be able to get well and continue life. To get this done, we must give attention to our patient all together system. Spirituality is a key element in providing alternative care that helps to achieve a balance between one's body and mind. The major goal in patient care and attention is obtaining and keeping the total amount between brain, body and environment, as this balance is vital for maintaining life:
Neuman describes modification as the procedure by which the organism satisfied its needs.
Many needs are present and each may disrupt client balance or stability; therefore, the
adjustment process is dynamic and continuous. All life is seen as a this ongoing
balance and imbalance within the organism. (Tomey & Alligood, 2006, p. 319)