Where can I find consolation? A theoretical analysis of the meaning of consolation as experienced by job in the Book of Job in the Hebrew Bible.

The aim of the study was to explore the meaning of consolation as experienced by Job in the Book of Job and as presented in literature and how consolation relates to suffering and care. The study's theoretical design applied Ricoeur's view on phenomenology and hermeneutics. The resulting themes were as follows: consolation that is present, that originates in confrontation, that keeps suffering at a distance, that does not alleviate suffering, that originates in experience from giving comfort, and that facilitates a change of perspective. The authentic and caring consolation accepts the sufferer's incomprehensible "otherness" but however provides no answers about how to console.

The Ayala Mazar-Xiaohe culture: new archaeological discoveries in the Taklamakan desert, China.

This article, accompanied by colour photos, records the author's recent archaeological expedition in the Taklamakan Desert. His advance northwards along the now mostly sand-covered beds of the Keriya River proved to be a march backward through time, from the Iron Age city of Jumbulakum to the early Bronze Age necropolis of Ayala Mazar. The artifacts he found are contemporary with, and similar to Chinese discoveries at Xiaohe. This proves that Xiaohe was not an isolated case and provides evidence for a whole culture based on some sort of fertility cult. The remains also suggest that some, at least, of the peoples concerned had Indo-European affiliations.

Grasping at ontological straws: overcoming reductionism in the Advaita Vedanta-Neuroscience dialogue.

Contemporary neuropsychology reveals that the parietal lobe contains neurons that are specifically attuned to the act of grasping and this act may be fundamental to the establishment of the phenomenal boundaries between subject and object. Furthermore, alterations to this process, such as the hypoactivation of this region during meditation or the hyperactivation associated with schizophrenia, may eliminate or confuse, respectively, the phenomenal boundaries between subject and object. Traversing disciplines, the Advaita Vedanta school of Hinduism traces some of its key terms for subject and object to the verbal root grah, to grasp. The subject is literally the grasper. Furthermore, the practice of asparsa yoga, the yoga of no-touch, is aimed at stopping, hypoactivating, the grasping process in order to transcend all subject-object boundaries. This paper will argue that while we have not uncovered an identity of thought, we have uncovered a confluence of ideas between these two disciplines. We will see that this confluence of ideas has not pitted the believer against the critic-not forced us into the great reductionism debate that has dominated so much of the interchange between religious studies and the sciences. This case study will illuminate some of the methodological ways around this reductionism battle and also the boundaries of both disciplines for the intellectual benefit of each.

Comparison of the conceptualization of wisdom in ancient Indian literature with modern views: focus on the Bhagavad Gita.

The study of wisdom has recently become a subject of growing scientific interest, although the concept of wisdom is ancient. This article focuses on conceptualization of wisdom in the Bhagavad Gita, arguably the most influential of all ancient Hindu philosophical/religious texts. Our review, using mixed qualitative/quantitative methodology with the help of Textalyser and NVivo software, found the following components to be associated with the concept of wisdom in the Gita: Knowledge of life, Emotional Regulation, Control over Desires, Decisiveness, Love of God, Duty and Work, Self-Contentedness, Compassion/Sacrifice, Insight/Humility, and Yoga (Integration of Personality). A comparison of the conceptualization of wisdom in the Gita with that in modern scientific literature shows several similarities, such as rich knowledge about life, emotional regulation, insight, and a focus on common good (compassion). Apparent differences include an emphasis on control over desires and renunciation of materialistic pleasures. Importantly, the Gita suggests that at least certain components of wisdom can be taught and learned. We believe that the concepts of wisdom in the Gita are relevant to modern psychiatry in helping develop psychotherapeutic interventions that could be more individualistic and more holistic than those commonly practiced today, and they aim at improving personal well-being rather than just psychiatric symptoms.

Surfing into spirituality and a new, aquatic nature religion.

"Soul surfers" consider surfing to be a profoundly meaningful practice that brings physical, psychological, and spiritual benefits. They generally agree on where surfing initially developed, that it assumed a religious character, was suppressed for religious reasons, has been undergoing a revival, and enjoins reverence for and protection of nature. This subset of the global surfing community should be understood as a new religious movement-a globalizing, hybridized, and increasingly influential example of what I call aquatic nature religion. For these individuals, surfing is a religious form in which a specific sensual practice constitutes its sacred center, and the corresponding experiences are constructed in a way that leads to a belief in nature as powerful, transformative, healing, and sacred. I advance this argument by analyzing these experiences, as well as the myths, rites, symbols, terminology, technology, material culture, and ethical mores that are found within surfing subcultures.

East meets West: applying Eastern spirituality in clinical practice.

AIMS AND OBJECTIVES: The paper discusses the application of the Eastern body-mind-spirit approach in healthcare practice. BACKGROUND: Traumas, sufferings and losses may induce immense distress in patients and their families, as well as apathy and exhaustion in healthcare workers. Over-specialization and compartmentalization of services may provide a convenient shelter for healthcare workers to be detached and to simply focus on a narrowly defined scope of intervention. However, the existential problems are still there. Based upon eastern philosophies and holistic health practices, we propose the body-mind-spirit approach in healthcare settings. METHODS: This is a review paper summarizing the application of the approach on various clinical populations. RESULTS: The approach has been trialled with promising results in a number of health conditions and psychosocial predicaments. Spirituality is not restricted to any religious practices, nor is it narrowed to the pursuit of knowledge at a high level of abstraction. The interconnectedness of the body, mind and spirit presupposes that the practice of spirituality is multidimensional and multi-levelled. CONCLUSIONS: Using the body-mind-spirit framework flexibly we can engage more clients while facilitating the important process of exploration and change. The key components include getting in touch with the inner self, coming back to our senses, connecting our body and mind and rebalancing our relationship with the natural and social environment. The ultimate goal is to move out of meaninglessness and to reach a state of mature spirituality of tranquillity and transcendence. RELEVANCE TO CLINICAL PRACTICE: The practice of spirituality can be easily applied to daily life.

Demands for religious care in the Taiwanese health system.

In order to care ethically nurses need to care holistically; holistic care includes religious/spiritual care. This research attempted to answer the question: Do nurses have the resources to offer religious care? This article discusses only one aspect--the provision of religious care within the Taiwanese health care system. It is assumed that, if hospitals do not provide enough religious services, nurses working in these hospitals cannot be fully ethical beings or cannot respect patients' religious needs. The relevant literature was reviewed, followed by a survey study on the provision of religious facilities and services. Aspects considered are: the religions influences in and on Taiwanese society; the religious needs of patients and their families; strategies that patients use to enable them to cope with their health care problems; professional motives for attuning to patients' religious needs; and hospital provision for meeting the religious and spiritual needs of patients. A survey of nursing executives showed differences between religious service provision in hospitals with and without a hospice ward. The practical implications for hospital management and nursing practice are discussed.

The spiritual intelligence of nurses in Taiwan.

The purposes of the study included: (1) defining the profile of nurses' spiritual intelligence; (2) examining the relationship between nurses' demographic characteristics and spiritual intelligence; and (3) exploring the mode of nurses' spiritual intelligence and related factors, among nurses in Taiwan. A cross-sectional descriptive study was designed and administered to 299 hospital registered nurses, who were distributed throughout metropolitan Taipei. Wolman's (2001) PsychoMatrix Spirituality Inventory, a 4-point scaled, self-reported, 49-item questionnaire covering seven spiritual factors (divinity, mindfulness, extrasensory perception, community, intellectuality, trauma, and childhood spirituality) was used to measure nurses' spiritual intelligence. Results showed that nurses' spiritual intelligence was centralized in a moderate degree, while trauma and childhood spirituality were either moderate or high. Age and childhood spirituality were the most significant variables affecting nurses' spiritual intelligence, accounting for 61.4% of the variance in nurses' spiritual intelligence. This study may contribute to a better understanding of the spiritual intelligence profile of nurses and may also help facilitate a program for nurses' spiritual development as well as improve the quality of spiritual care.

Oriental approaches to masculine and feminine subtle energy principles.

According to ancient Indian and Chinese texts the subtle energy (prana or chi) flows through several thousand anatomically indistinguishable channels or meridians (nadis). Three channels are especially important (ida, pingala, and sushumna). The ida and pingala channels correlate with left and right uninostril breathing, respectively. Like yin and yang, they are considered to represent the masculine and feminine principles present in all creation irrespective of sex. From this perspective these principles are assumed to be present simultaneously in persons of both sexes. This suggests that any sex-specific effects of uninostril breathing may be associated with sex-based physiological differences, not with 'masculine' and 'feminine' attributes of the channels (and the corresponding nostrils).

The place of the 17th century in Jung's encounter with China.

After recounting several dreams and related alchemical interests of Jung's tied to the 17(th) century, a contextualizing look at select scientific and philosophical developments of that century is presented. Several precursors of the contemporary debates on the mind/body relation are noted, with special reference to the work of Antonio Damasio. This in turn leads to a reconsideration of the work of the 17(th) century polymath Gottfried Wilhelm Leibniz, which Jung read as a major precursor to his formulation of synchronicity (via Leibniz's concept of 'pre-established harmony'). Leibniz was the first philosopher to articulate the mind/body relationship in terms of supervenience, sharing an accord with those contemporary philosophers and scientists who see the mind as being an emergent property of the body-brain. Similarly, these ideas are also consistent with a reformulation of synchronicity in terms of emergence. Tracing Leibniz's interest in China reveals another set of links to Jung and to emergentism. Jung's use of Taoist concepts in developing the synchronicity principle is well known. According to scholars, Leibniz was the first major Western intellect to study the I-Ching, through the assistance of a Jesuit missionary in Beijing, Fr. Joachim Bouvet. Some details of the Leibniz-Bouvet correspondence are discussed here. Despite Helmut Wilhelm's presenting aspects of this correspondence at an Eranos conference, Jung does not appear to have integrated it into his writing on synchronicity--a possible reason for this omission is suggested.

Religious and spiritual aspects of family assessment.

Childhood emotional and behavioral problems have increased over the past several decades, and the consequences of these behaviors have an impact on the entire family. The role of the family in these problems is clearly an important consideration for the child psychiatrist. A specific understanding of how the family's spiritual worldview or religious convictions impact clinical problems has been underappreciated. The religious orientation or spirituality of parents influences various aspects of family life, from ideals about marriage and family to specifics regarding child rearing. This article reviews the goals of assessment of family religious or spiritual worldview, which include empathically engaging the family of a child in treatment, developing a formulation of how these spiritual factors impact general family functioning, and determining whether the family's religion and spirituality are a resource for treatment or a contributor to disorder. The spiritual and religious assessment of the family facilitates the development of a treatment plan.

Spirituality and life-threatening illness: a phenomenologic study.

PURPOSE/OBJECTIVES: To examine the lived experience of individuals when confronted with a life-threatening disease. RESEARCH APPROACH: Qualitative, phenomenologic using Giorgi's approach. SETTING: Patients' homes in the Midwest. PARTICIPANTS: Five women and two men, aged 44-74 years, who had a variety of diagnoses, including breast cancer, colorectal cancer, prostate cancer, pulmonary fibrosis, and myocardial infarction. METHODOLOGIC APPROACH: Subjects were recruited through flyers posted at support groups and religious establishments and by word of mouth. MAIN RESEARCH VARIABLES: Willingness to volunteer to share their stories. FINDINGS: Participants described how their spirituality provided comfort throughout their journey, strength in facing the life-threatening illness, many blessings despite the hardship of the illness, and trust in a higher power to see them through the journey. All participants described a sense of meaning in their lives throughout their experience. CONCLUSIONS: Spirituality greatly affected patients' journeys through a life-threatening illness and provided a sense of meaning despite the illness. INTERPRETATION: Nurses need to acknowledge patients' spirituality and, in turn, assist patients in meeting their spiritual needs. By understanding the study participants' experiences, nurses can better support their patients, provide time and space for spiritual practices, and honor patients' spiritual journeys.

The psychology of religion.

This chapter discusses progress in the psychology of religion by highlighting its rapid growth during the past 25 years. Recent conceptual and empirical developments are described, with an emphasis on the cognitive and affective basis of religious experience within personality and social psychology. Religion and spirituality as domains of study, as well as being common and important process variables that touch a large portion of human experience, are highlighted. Movement away from the previously dominant measurement paradigm is noted, and particularly promising directions suggestive of an emerging interdisciplinary paradigm are described.

An introduction to Chinese psychology--its historical roots until the present day.

In this article the authors review the historical development of Chinese psychology. China's long history as a country immersed in the study of psychological issues is well known and has had an influence on developments in the field of psychology around the world. Modern Chinese psychology, however, was imported from the West and the Soviet Union and has been closely linked with China's social environment and changes of national policy. Today Chinese psychology is still in a preliminary stage. Despite difficulties that may impede its future development, the importance of psychology in the modernization of China has been widely recognized.