A Dialogue between Hindu and Catholic Perspectives in Taking Care of Newborns at their End-of-Life.

Hinduism is considered one of the most ancient religions in the world. Although the technological innovation of modernization has undermined the reliance on their traditions, Hindus may still rely on Hindu Scripture when making decisions. From their standpoint, contrary to Western medicine, human lives cannot be reduced to statistical and empirical facts. They focus more on preserving the spirit, rather than considering survival as one of the goals of medicine. Consequently, when a preterm infant is born, Hindu parents might struggle to understand the goals of Western neonatologists. This divergence may create misunderstandings when discussing end-of-life decisions. Since they value relational aspects to be of utmost importance, they may accept treatments only in the likelihood of good neurological outcomes. Being able to interact allows Hindus to act virtuously with the aim of purifying their soul toward moksa. When it comes to end-of-life decisions on behalf of newborns, Hindu parents may opt to forgo treatments and let the baby peacefully die, while praying for their soul to have a better rebirth. This paper aims to evaluate quality-of-life assessment in the Hindu tradition in comparison with the Catholic tradition. It draws parallelisms between these two different religions to investigate whether an inter-religious dialogue is possible. This work will help Catholic, and more broadly Western, doctors to have a better understanding of the Hindu end-of-life views.

The Missing Voice: Incorporating the Hindu Community in Developing Inclusive Chaplaincy.

This manuscript highlights potential barriers hospitalized Hindu patients and caregivers living in the United States encounter while accessing chaplaincy care. Community-based participatory research is suggested to foster partnerships between chaplains and the Hindu community in developing evidence-based, inclusive models of pastoral care.

Playing God? Religious Perspectives on Manipulating the Genome.

The Human Genome Project (HGP) is a remarkable medical science breakthrough that enables the understanding of genetics and the intervention of human health. An individual's health is influenced by physical, emotional, social, intellectual, and religious factors. Among these, religious beliefs shape our thinking on cloning, stem cells, and gene editing, affecting healthcare decisions and the motivation for seeking treatment. Is the human genome sacred? Does editing it violate the idea that we're made in God's image or allow us to "play God"? Understanding the perspectives behind the fundamental religious doctrines of Islam, Christian, Hindu, and Buddhist on gene editing/therapy in somatic and germline cells would ensure a right balance between geneticists and theologians in providing the best healthcare while catering to individual beliefs.

End of Life Care Practices for Hindu Patients During COVID-19.

With coronavirus disease 2019, the risk of death has increased in the general population. In these unprecedented times and even otherwise, it is important for the health care professionals caring for Hindu patients to be aware of the end of life practices in Hinduism. There is limited information in the medical literature about traditions and practices followed in Hinduism which is observed by 15% of the world population. Hinduism is currently the third largest religion following Christianity and Islam. Based on Hindu beliefs about life, death, and reincarnation, we propose 10 end of life best practices for Hindu patients.

"Females are always dominated and disregarded by males, just because they are female": the continuation of patriarchal norms for young trafficked women in Nepal.

This article provides insights into the cultural aspects of sexual violence against young women trafficked into the sex industry in Nepal. Participant observation, participatory clay body mapping workshops and group interviews using photography were used to explore the reproductive body of six formerly trafficked women aged 14-22 years. Intimate partner violence against women, domestic violence and violence against women were important issues raised during the research process. Societal and familial patriarchal norms are the root causes of violence against women in Nepal and can be traced back to the Hindu legal code, the Muluki Ain of 1854, which was enforced for over 100 hundred years. Our findings indicate that tackling violence against women is complex for Nepali trafficked women because of its multiple forms and sources.

'You don't just do it because someone else said so': Menstrual practices and women's agency in the Hindu diaspora of Trinidad.

Meanings of menstruation are deeply embedded in culture and religion. The current dominant narrative presents menstrual practices as restrictions and often describes Hindu women as 'subjected to' these practices, characterising them as the oppressed victims of their religion. This article seeks to complicate this oversimplified narrative by exploring women's motivations, choices and decisions related to menstrual practices in a small-scale study based on semi-structured interviews and focus groups with women in the Hindu-Trinidadian diaspora. Our findings indicate that the women we interviewed exercise agency in the cognitive, emotional, religious and socio-cultural spheres. Many of them accept the ritual 'impurity' but overwhelmingly restrict this label to the spiritual sphere and separate it from their menstruating bodies. Many reject the idea that the practices are restrictive or stigmatising. They do not understand religion as the source of menstrual stigma but instead value or accept menstrual practices as part of what it means to be a Hindu woman-motivated by religious observance and/or the desire to be part of a community that upholds tradition. These varied manifestations of women's agency challenge the understanding of menstrual practices as necessarily-and-always oppressive and call for acknowledging the nuance and complexity of women's lives.

Construction and evaluation of an online module addressing counseling patients with diabetes observing religious fasting.

INTRODUCTION: Little research has been conducted on training students of different health professions to deliver culturally appropriate care to patients observing religious fasting. This study aimed to formulate an online educational module on caring for patients with diabetes observing religious fasting and evaluate the module's impact. METHODS: Third-year doctor of pharmacy students participated in an online module at the end of their core pharmacist-patient communication class. The module involved discussions and case scenarios addressing Muslim, Jewish, and Hindu patients with diabetes considering fasting. Students were provided with Ramadan Communication (RAMCOM), a tool designed to facilitate counseling of patients on religious fasting and were encouraged to use principles of motivational interviewing in addressing cases. A 13-item questionnaire was administered before and after the module. Answers provided on an open-ended item addressing students' experiences with the module were analyzed qualitatively using conventional content analysis. RESULTS: Of 140 students taking the class, all students completed the module and 135 completed both questionnaires. The module elicited a statistically significant improvement in confidence across all 13 survey items. The computed aggregate score increased from 2.65 (0.56) to 3.66 (0.50) (P < .001), with 71% of students finding the module to be useful or extremely useful. Qualitative analysis provided insight into students' experiences, including how the module produced an improvement in student confidence as well as opportunities for module improvement. CONCLUSIONS: A brief online module significantly improved pharmacy students' confidence in working with patients from different cultures and religions considering religious fasting.

Are There Lessons from India about the Management of Cattle? A Review of 'Cow Care in Hindu Animal Ethics' by Kenneth R. Valpey.

Cows are divine beings in Indian culture, a philosophy that is an important part of the Hindu faith. Although shared with other non-human animals, the focus on cows is well established in historical literature and is currently growing with a pattern of cow vigilantism in the country to try to enforce ethical standards in cattle keeping systems. The Indian attitudes to cows are considered in a new book by Kenneth Valpey, 'Cow Care in Hindu Animal Ethics'. The content is highly relevant today, at a time when cattle farming is the subject of widespread concern in the West as a result of their contribution to environmental pollution; wasteful use of resources; and ethically questionable practices, such as male calf slaughter, reproduction control, and poor cow welfare. The contrast with systems predominating in the West, where cattle are essentially commodities from which products are obtained, is considered in this review of Valpey's book. The development of a cow care culture, in which only cow milk surplus to her calf's requirements is used for human consumption and cows are allowed to live out their natural life, is advocated. Whilst such a philosophy could usefully improve cattle care on a broad scale, the logical conclusion of extending human style citizenship to cows is that either human consumption of cattle products must reduce or more resources must be devoted to cows at the expense of other animals, including humans. There is evidence of the former, with a substitution of chicken meat for beef on a broad scale, and the prospect of laboratory-grown meat in the near future. In a small number of countries, meat consumption is already declining. These changes, coupled with a greater attention to cattle welfare practices, could herald a more ethical commensal relationship between cattle and humans in the future.

An Aspect of Kumbh Mela Massive Gathering and COVID-19.

Purpose of Review: Kumbh Mela, a religious gathering of Hindus held in India, is the largest massive gathering event in the world. The COVID-19 pandemic is an unprecedented healthcare crisis in recent times with effects reverberating in all spheres of human lives. India has registered the second highest number of COVID-19 cases. This paper aims to dwell in the religious and social background of Kumbh Mela massive gathering, as well as the ritualistic practices that could potentially entail public health risks in the current situation. It also aims to identify possible preparatory and interventional measures to evade such risks. Recent Findings: In recent years, the increase in the number of people attending the Kumbh Mela has been phenomenal. Congregants are put up at the holy sites for several days. The sheer number of people assembling at the religious venues poses a great challenge to manage the crowds, to cater to the requirements of basic amenities, and to meet their healthcare needs. Some of the ritualistic practices could heighten the risk for transmission of respiratory pathogens. The COVID-19 pandemic has escalated over the past few months in India. The pandemic is expected to sustain its tempo in India throughout the foreseeable future. Organization of the forthcoming Kumbh Mela needs meticulous planning. Summary: Kumbh Mela is a Hindu religious gathering at the banks of India's rivers, held periodically. It witnesses assembly of huge numbers of people and has the potential to amplify the COVID-19 pandemic in India; this could overwhelm the healthcare system.

Hindu Response to Dying and Death in the Time of COVID-19.

We wake each morning to news on the glaring statistics of people infected by COVID-19 and others reportedly dying from complications thereto; the numbers are not receding in at least a number of countries across the world (barring a few that imposed strict lockdowns, testing and quarantining measures, such as Australia, Singapore, New Zealand and Vietnam). It is hard to imagine a moment such as this that most of us have lived through in our life-time; but it is a reality and public challenge that we can neither ignore nor look away from. In what follows I will explore perspectives on death from the Hindu tradition and the kinds of response-and solace or wisdom-afforded by the tradition to the angst and fears evoked by this pandemic situation. In concluding the discussion, I shall offer tentative reflections on how the Hindu perspective may be universalized, such as might invite conversations with therapists and care workers who may be seeking alternative resources to help expand the therapeutic space in more beneficent ways during the Covid-19 pandemic and its after-effects.

The Universality of Palliative Care Philosophy: A Case Study from India / La universalidad de la filosofía de los cuidados paliativos: un estudio de caso de la India / A universalidade da filosofia dos cuidados paliativos: estudo de caso da Índia

Abstract: The modern hospice movement, which is the origin of what is now known as palliative care, derived strong inspiration from Christianity. Given this original Christian inspiration, the global spread of palliative care even to countries where Christianity is only a minority religion may look surprising. In line with the theory of the "secularization of hospice," it could be argued that palliative care has spread globally because its underlying philosophy has become secular, allowing it to become universal. However, given the continuing importance of religion in many areas of palliative care, we could wonder how secular contemporary palliative care really is. This article argues that the universality of palliative care philosophy resides in its susceptibility to contextualization. Palliative care has become a global success story because people all over the world committed to palliative care's principles and ideas have contextualized these and developed models of palliative care delivery and even philosophy that are adapted to the local socio-economic and cultural-religious contexts. This article analyzes palliative care in India to illustrate this point, describing contextualized models of palliative care delivery and showing that palliative care physicians and nurses in India draw inspiration from their local context and religiosity.

Resumen: el movimiento moderno hospitalario, que es el origen de lo que ahora se conoce como cuidados paliativos, obtuvo una fuerte inspiración del cristianismo. Dada esta inspiración cristiana original, la propagación global de los cuidados paliativos incluso a países donde el cristianismo es sólo una religión minoritaria puede parecer sorprendente. En consonancia con la teoría de la "secularización de la hospitalización", se podría argumentar que los cuidados paliativos se han extendido globalmente puesto que su filosofía subyacente se ha vuelto secular, lo que le permite convertirse en universal. Sin embargo, dada la importancia continua de la religión en muchas áreas de los cuidados paliativos, podríamos preguntarnos cuán seculares son realmente los cuidados paliativos contemporáneos. Este artículo argumenta que la universalidad de la filosofía de cuidados paliativos reside en su susceptibilidad a la contextualización. Los cuidados paliativos se han convertido en una historia de éxito mundial, ya que personas de todo el mundo comprometidas con los principios e ideas de los cuidados paliativos los han contextualizado y han desarrollado modelos de prestación de cuidados paliativos e incluso una filosofía que se adapta al contexto socioeconómico y cultural-religioso local. Este artículo analiza los cuidados paliativos en la India para ilustrar este punto a través de modelos contextualizados de prestación de cuidados paliativos, y muestra que los médicos y enfermeras de cuidados paliativos en la India se inspiran en su contexto local y religiosidad.

Resumo: O movimento moderno hospitalar, que é a origem do que agora é conhecido como "cuidados paliativos", derivou de uma forte inspiragao do cristianismo. Tendo em vista essa inspiração cristã original, a propagação global dos cuidados paliativos, inclusive a países onde o cristianismo é somente uma religião minoritária, pode parecer surpreendente. Em consonância com a teoria da secularização da hospitalização, poderia argumentar-se que os cuidados paliativos vêm se estendendo globalmente, visto que sua filosofia subjacente vem se tornado secular, o que lhe permite converter-se em universal. Contudo, considerando a importância contínua da religião em muitas áreas dos cuidados paliativos, poderíamos perguntar-nos quão seculares são realmente os cuidados paliativos contemporáneos. Neste artigo, argumenta-se que a universalidade da filosofía de cuidados paliativos reside em sua suscetibilidade a contextualização. Os cuidados paliativos vêm se tornando uma história de sucesso mundial, já que pessoas de todo o mundo comprometidas com os princípios e as ideias dos cuidados paliativos os têm contextualizado e tem desenvolvido modelos de prestação de cuidados paliativos e inclusive uma filosofía que é adaptada ao contexto socioeconômico e cultural-religioso local. No texto, são analisados os cuidados paliativos na Índia para ilustrar esse ponto por meio de modelos contextualizados de prestação de cuidados paliativos e é mostrado que os médicos e os enfermeiros de cuidados paliativos na Índia se inspiram em seu contexto local e em sua religiosidade.

Arthur Schopenhauer and psychiatry 200 years after the publication of The World as Will and Representation (Idea) / Arthur Schopenhauer y la Psiquiatría, a los 200 años de la publicación de El mundo como voluntad y representación (idea)

ABSTRACT In 2018 the academy will celebrate the 200th anniversary of the publication of the seminal work of Arthur Schopenhauer (1788-1860): The World as Will and Representation (Idea). Schopenhauer is known as the "philosopher of pessimism" and as the "psychologist of the will". His thinking is formally absent in the psychiatric education curricula, which could be enriched by the philosopher's work. Regarding psychiatry's theoretical foundations, Schopenhauer: a) anticipated several issues of species' origin and evolution, which are used in the contemporary understanding of disease development; b) anticipated some attributes of the psychodynamic and cognitive unconscious when referring to the irrational features of the will; c) foresaw the current concept of the embodied mind, which emphasizes the role of the body's structure and dynamics in cognition instead of that of a transcendental reason; d) proposed a simplified and heuristic model of mind, comprising the senses, understanding and reason; at a pragmatic level, particularly concerning psychotherapy, the philosopher e) stated that all human actions spring from three fundamental sources: egoism, malice and compassion; he also speculated about the role of unconscious repression in the genesis of mental illnesses; and finally, f) emphasized the ubiquity of suffering and the insatiability of desire, which unavoidably leads to egocentrism. In this regard he highly valued contemplation of art and nature as a way of dissociating knowledge from desire, and thus allowing the development of compassion and asceticism. This was considered by the philosopher to be "denial of the will", and a path for individual salvation and well-being. In contemporary psychiatry, this metaphysical proposal may be reformulated in terms of promoting cooperation and healthy austerity as a non-specific component of most psychotherapies and educational models. Schopenhauer's thinking may enrich psychiatric training and personal well-being.

RESUMEN En 2018 la academia celebra el bicentenario de la publicación de la obra capital de Arthur Schopenhauer (1788-1860) El mundo como voluntad y representación (idea). Schopenhauer es conocido como el «filósofo pesimista¼ y el «psicólogo de la voluntad¼. Su obra está formalmente ausente en el currículo de la formación en Psiquiatría, que puede enriquecerse con las siguientes contribuciones del filósofo. Con relación a los fundamentos teóricos de la Psiquiatría, Schopenhauer: a) anticipó diversos aspectos del origen y la evolución de las especies que hoy se utilizan para la comprensión del desarrollo de la enfermedad; b) anticipó algunos atributos del inconsciente dinámico y cognitivo cuando se refirió a los aspectos no racionales de la voluntad; c) predijo el concepto contemporáneo de la mente corporizada, cuando enfatizó con relación a la cognición el papel de la estructura y la dinámica corporales, en lugar de una razón trascendental; d) propuso un modelo simplificado y heurístico de la mente, que comprende los sentidos, el entendimiento y la razón; en un sentido pragmático, referido particularmente a la psicoterapia, el filósofo: e) afirmó que todas las acciones humanas se originan de 3 fuentes fundamentales: egoísmo, maldad y compasión; también especuló acerca del papel de la represión inconsciente en la génesis de las enfermedades mentales, y para terminar, f) enfatizó la ubicuidad del sufrimiento y la insaciabilidad del deseo, lo que inevitablemente lleva al egocentrismo. En este sentido, valoró la contemplación artística y de la naturaleza como una vía para disociar el conocimiento del deseo y así permitir el desarrollo de la compasión y el ascetismo. El filósofo lo consideraba la "negación de la voluntad" y un camino para la salvación y el bienestar individual. En la Psiquiatría contemporánea, esta propuesta metafísica puede reformularse como la promoción de la cooperación y de una austeridad sana, como un componente inespecífico de la mayoría de las psicoterapias y los modelos educativos. El pensamiento de Schopenhauer puede enriquecer la instrucción en Psiquiatría y el bienestar personal.

Arthur Schopenhauer and psychiatry 200 years after the publication of The World as Will and Representation (Idea).

In 2018 the academy will celebrate the 200th anniversary of the publication of the seminal work of Arthur Schopenhauer (1788-1860): The World as Will and Representation (Idea). Schopenhauer is known as the "philosopher of pessimism" and as the "psychologist of the will". His thinking is formally absent in the psychiatric education curricula, which could be enriched by the philosopher's work. Regarding psychiatry's theoretical foundations, Schopenhauer: a) anticipated several issues of species' origin and evolution, which are used in the contemporary understanding of disease development; b) anticipated some attributes of the psychodynamic and cognitive unconscious when referring to the irrational features of the will; c) foresaw the current concept of the embodied mind, which emphasizes the role of the body's structure and dynamics in cognition instead of that of a transcendental reason; d) proposed a simplified and heuristic model of mind, comprising the senses, understanding and reason; at a pragmatic level, particularly concerning psychotherapy, the philosopher e) stated that all human actions spring from three fundamental sources: egoism, malice and compassion; he also speculated about the role of unconscious repression in the genesis of mental illnesses; and finally, f) emphasized the ubiquity of suffering and the insatiability of desire, which unavoidably leads to egocentrism. In this regard he highly valued contemplation of art and nature as a way of dissociating knowledge from desire, and thus allowing the development of compassion and asceticism. This was considered by the philosopher to be "denial of the will", and a path for individual salvation and well-being. In contemporary psychiatry, this metaphysical proposal may be reformulated in terms of promoting cooperation and healthy austerity as a non-specific component of most psychotherapies and educational models. Schopenhauer's thinking may enrich psychiatric training and personal well-being.

Top Ten Things Palliative Care Clinicians Should Know About Caring for Hindus.

Hinduism is one of the five major world religions with >1 billion followers worldwide and encompasses a diversity of belief systems. As of 2010, an estimated 1.8 million Hindus lived in the United States, and this number is expected to increase to 4.8 million by 2050, making the United States home to the largest Hindu population outside of South Asia. As this population continues to grow, it will become increasingly important that clinicians of all disciplines develop a basic understanding of their beliefs and practices to address their palliative care needs. This article highlights 10 considerations for Hindu patients and their families relevant to inpatient care, symptom management, and advance care planning.

Hinduism and reproductive decision-making: Karma, Samsara, and the in-between.

Investigations of the role of religious philosophy in reproductive decision-making has exclusively focused on Abrahamic traditions. However, those who practice Eastern religions, such as Hinduism, represent an increasing proportion of the population in the United States and may present for prenatal care. Here, we consider tenets of Hindu philosophy as they may pertain to decision-making surrounding women's pregnancy termination. Such tenets include the cycle of rebirth (samsara), karma, dharma, Hindu writing, and the multivalent nature of Hindu philosophy. Through this brief communication we hope to present a starting point for further exploration which will increase cultural competency of genetic counselors while enhancing awareness of variations of religious beliefs patients may hold.

Yoga, Ahimsa and Consuming Animals: UK Yoga Teachers' Beliefs about Farmed Animals and Attitudes to Plant-Based Diets.

Yoga is a holistic discipline originating in ancient India. Yoga has links with Hinduism, Buddhism and Jainism based on a shared philosophical framework of unity with all beings and belief in ahimsa, meaning non-harming. There is debate in the international yoga community about the spiritual, ethical and health-related links between yoga and plant-based diets. This mixed methodology research investigates the beliefs about the moral status of farmed animals and attitudes towards plant-based diets of UK yoga teachers. A sequential mixed-methods design employing a questionnaire and semi-structured interviews is used. This paper focuses on the questionnaire-based phase of the research. Key results are: (i) UK yoga teachers have very progressive beliefs about the moral status of farmed animals; (ii) 29.6% of UK yoga teachers follow a plant-based diet (n = 446), which is 25-fold the proportion in the wider UK population; (iii) 73.9% desire to follow a plant-based diet; (iv) 68.6% regard plant-based diets as best aligned to their yogic practice; and (v) UK yoga teachers with more progressive beliefs about farmed animals and with more self-reported knowledge of agriculture abstain from consuming animal products to a greater extent. The far higher proportions of UK yoga teachers following vegetarian and plant-based diets, relative to the wider population, are likely based on applying yogic teachings such as the principle of ahimsa through abstaining from the consumption of animal products.

Religion and Caregiving for Orphans and Vulnerable Children: A Qualitative Study of Caregivers Across Four Religious Traditions and Five Global Contexts.

Studies of caregivers of orphans and vulnerable children (OVC) rarely examine the role religion plays in their lives. We conducted qualitative interviews of 69 caregivers in four countries: Ethiopia, Kenya, Cambodia, and India (Hyderabad and Nagaland), and across four religious traditions: Christian (Orthodox, Roman Catholic, and Protestant), Muslim, Buddhist, and Hindu. We asked respondents to describe the importance of religion for their becoming a caregiver, the way in which religion has helped them make sense of why children are orphans, and how religion helps them face the challenges of their occupation. Using qualitative descriptive analysis, three major themes emerged. Respondents discussed how religion provided a strong motivation for their work, reported that religious institutions were often the way in which they were introduced to caregiving as an occupation, and spoke of the ways religious practices sustain them in their work. They rarely advanced religion as an explanation for why OVC exist-only when pressed did they offer explicitly religious accounts. This study has implications for OVC care, including the importance of engaging religious institutions to support caregivers, the significance of attending to local religious context, and the vital need for research outside of Christian contexts.

Tantra and Modern Neurosciences: Is there any Correlation?

BACKGROUND AND AIMS: Many studies have conclusively proven that meditative techniques derived from the Indian systems of philosophy, meditation and ritual classified as "Tantra" can bring about sustained changes in the structure and function of the nervous system of practitioners. The aim of this study is to provide neuroscientists a framework through which to interpret Tantra, and thereby provide a foundation upon which future interdisciplinary study can be built. METHODS: We juxtapose Tantric concepts such as the subtle body, nadis and mantras with relevant neuroscientific findings. Our premise is that through sustained internalization of attention, Tantric practitioners were able to identify and document subtle changes in their field of awareness, which usually do not cross the threshold to come into our perception. RESULTS: The descriptions left by Tantric philosophers are often detailed and empirical, but they are about subjective phenomena, rather than external objects. They also focus on individual experiences, rather than the group-level analyses favored by modern medical science. CONCLUSION: Systematic exploration of Tantric texts can be of tremendous value in expanding our understanding of human beings' experiential reality, by enabling us to build bridges between first-person and third-person approaches to the nervous system. This may open up new avenues for cognitive enhancement and treating neurological diseases.