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BACKGROUND: Mindfulness has gained prominence in education as a method for enhancing student well-being and learning, yet its integration into nursing curricula remains underexplored. Student lived experiences are essential to understanding the potential benefits and challenges of mindful nursing practice. AIM: To explore the lived experiences of undergraduate nursing students who practice mindfulness as it relates to nursing education. METHODS: This was a qualitative descriptive phenomenological study. Data was collected using semi-structured Zoom interviews. Recruitment used word of mouth and snowball sampling. Out of 80 applicants, 17 undergraduate nursing students were interviewed until data saturation was achieved. Data were analyzed using Edmund Husserl's approach to descriptive phenomenology, supported by Jean Watson's Theory of Human Caring and Abraham Maslow's hierarchy of needs. RESULTS: Seven main themes emerged: Interpersonal and Transpersonal Connections, Spiritual Beliefs and Practices, Faith in the Future, Feelings of Peace, Barriers to Mindfulness in Nursing Education, Integrating Mindfulness Across the Curriculum, and Mindfulness Models in Building Professional Patterns. CONCLUSION: Data indicate nursing educators have a significant role in guiding students to mindfulness practices for the well-being of the nursing profession.

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BACKGROUND: Research is needed on how faith and prayer apps fit within the values of racial and ethnic minority (REM) groups, as well as whether such apps are effective in promoting mental health and well-being. OBJECTIVE: This study aims to determine the feasibility and preliminary effectiveness of using the mobile app Pray.com on mental health and well-being among REM participants. METHODS: This study was a single-group (N=77), 4-week feasibility trial in REM groups (65/77, 84% Black or African American). Participants were asked to use the Pray.com app at no cost for at least 5 times per week for 5 minutes per day. Participants completed questionnaires at the baseline and postintervention time points. Feasibility questionnaires were only completed at the postintervention time point, including qualitative interviews (n=15). The feasibility questions included acceptability (ie, satisfaction, intent to continue use, perceived appropriateness, and fit within culture), demand (ie, self-reported app use, expressed interest, and perceived demand), and practicality (ie, ease or difficulty of use, ability to use the app, and cost-effectiveness). Frequency and descriptive statistics were used to analyze feasibility outcomes. Changes in dependent variables were analyzed using paired-sample 2-tailed t tests. Partial correlations were conducted to explore the association between app use and outcomes, controlling for baseline scores. RESULTS: Participants reported (54/72, 75% responded with "very likely" or "likely" to the feasibility questions) that they perceived the Pray.com app as acceptable. These findings were supported by qualitative interviews (n=15). Most participants (62/72, 86%) did not meet the app use prescription but expressed interest in using the app in the future and perceived demand for it in their communities. In addition, participants reported that the app was easy to use and perceived it to be inexpensive (US $7.99). Participants reported improved mental health (ie, stress and depressive and anxiety symptoms) and well-being (ie, satisfaction with life, spiritual well-being, religious commitment, and racial or ethnic identity development) at postintervention despite relatively low average levels and high variability of app use (average total of 45.83, SD 111.90 min over the course of the study). Greater app use was significantly associated with improvements in mental health and spiritual well-being. However, app use and study methodology limitations suggest that the study results may not accurately capture the full impact of Pray.com use. CONCLUSIONS: This is the first study to assess the feasibility of a faith and prayer app for mental health and well-being in a sample of REM individuals. Our findings suggest that the use of a faith and prayer app (ie, Pray.com) could be feasible and significantly impactful for the improvement of mental health symptoms and well-being in REM individuals and their communities, especially Black and African American individuals with a Christian affiliation. Further research is warranted.

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BACKGROUND: Stroke is a prevalent neurological disease that can have a profound impact on women's physical, psychosocial, and spiritual well-being. In many cases, women living with stroke may have marginalized palliative care needs that are often not adequately addressed by healthcare providers. Unfortunately, the experience of women with stroke and their specific palliative care needs have been largely overlooked in research conducted in Jordan. AIM: The purpose of this study is to examine the specific palliative care needs of women who have experienced a stroke and are currently living in Jordan. By conducting this research, we aim to identify the various physical, emotional, social, and spiritual needs of women with stroke and gain a better understanding of how these needs can be addressed through palliative care interventions. METHODS: This research utilized a phenomenological descriptive study approach to explore the experiences of twelve women recruited from the outpatient clinic of rehabilitation centers. The data was collected through semi-structured interviews. The analysis was conducted using the method of Colaizzi (1978), which involves identifying significant statements, extracting meanings, and formulating an exhaustive description of the phenomenon under study. RESULTS: The study findings uncovered three primary themes that reflect the palliative care needs of women who are currently living with stroke in Jordan, including (1) Spiritual practices, beliefs, and needs; (2) Coping with distressing symptoms; and (3) Managing the delivery of unfavorable news. DISCUSSION: This study provides valuable insights into the experiences of Jordanian women living with stroke, highlighting the far-reaching consequences of this condition on various aspects of their lives. The findings reveal that stroke has a significant impact on women's physical, emotional, social, and spiritual well-being, with many facing unmet palliative care needs. By illuminating these challenges, our study underscores the importance of taking a holistic approach to stroke care that addresses the multifaceted needs of women living with stroke. Healthcare providers must consider these findings and integrate palliative care interventions into treatment plans to improve the quality of life of women living with stroke in Jordan. CONCLUSION: This study provides valuable insights into the palliative care needs of women who have experienced a stroke. Our findings highlight the importance of addressing women's physical, psychosocial, and spiritual needs as part of a comprehensive approach to stroke care. We recommend integrating palliative care interventions into rehabilitation programs to improve the quality of life of women living with stroke in Jordan. By doing so, we can address the pain and complications that can arise from stroke, while also providing holistic support to address the emotional and spiritual impact of the illness. This approach has the potential to improve outcomes for women living with stroke and enhance their overall well-being.

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Previous studies have shown the benefits of spirituality/religiosity with regard to health and quality of life for people. The high prevalence of neurological disorders, which are the main diseases that cause disability and dependency around the world, makes neurological disorders especially relevant. This systematic mapping review aimed to map the knowledge of spirituality experienced by people with neurological/neurodegenerative disorders and its influence on outcomes and the ability to cope with the disease. Following specified methodological criteria, a total of 13 articles were selected. The spiritual dimension should be considered a fundamental component of the quality of life and well-being of neurological patients as it can significantly influence their ability to cope with their disease.

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Resumen En este artículo se presenta la validación de una versión abreviada de la Escala de Prácticas Espirituales de Parsian y Dunning (2009). Para ello, se utilizó una muestra de personas adultas (n = 251, M = 60.85, DT = 13.40) víctimas de violencia política en Chile durante la dictadura cívico militar (1973-1990). Para valorar la estructura de la escala se realizó un Análisis Factorial Confirmatorio (AFC), se calculó el índice de fiabilidad (α = .85) y se valoró la validez convergente con una serie de correlaciones bivariadas entre variables. De acuerdo a lo esperado, el AFC informa un adecuado ajuste a la estructura unifactorial y los resultados dan cuenta de la relación significativa entre las prácticas espirituales y el crecimiento postraumático y entre las prácticas espirituales y la religiosidad. La relación entre estas dos últimas es media-baja (r = .29), lo cual permite concluir que, aunque relacionadas, son constructos diferentes. A partir del análisis de los datos, no se puede concluir que exista relación entre las prácticas espirituales con la edad y el nivel de ingresos. En conclusión, la versión abreviada de la Escala de Prácticas Espirituales presenta adecuados niveles de fiabilidad y validez, por lo que resulta recomendable para ser utilizada en la medición de prácticas espirituales, especialmente en aquellas poblaciones que no se adscriben a una fe teísta.

Abstract Spirituality, or what motivates the search for the sacred from particular and free positions, allows us to provide a framework from which to interpret the experience of loss and suffering, contributing in different ways to the resignification and re-authorship of people after the trauma. It is related to resilience, with that ability to overcome adverse events. It favors the mitigation of the negative effects of the traumatic event and fosters healthy and successful psychological development -despite the suffering caused by an external situation- by promoting the construction and redefinition of people's life purpose -one of the central components of human well-being-, being especially relevant in those who have been victims of trauma. Thus, spirituality can contribute to the reconfiguration of the narrative about the survived experience from practices that promote spiritual emotion such as the actions of meditating or praying, the latter considered as one of the mechanisms of self-revelation that is fundamental within the post traumatic growth process. Spirituality and religion maintain a complex interrelation that at times makes difficult the distinction between them. However, this distinction is especially sensitive and necessary when it comes to accounting for spirituality in people who do not profess a theistic faith. This is the case of a significant part of people with left-wing ideologies -who suffered some type of violence during the military dictatorships implanted from the second half of the 20th century in Latin America. Particularly in Chile, the civic-military dictatorship (1973-1990) was especially cruel with people of left-wing ideologies, many of them not ascribed to a belief of a theistic order. In this context, it is relevant to account for spiritual practices -differentiating them from religious beliefs- in relation to post-traumatic growth in people victims of political violence. For this objective we have proposed in this article the validation of the short version of the Parsian and Dunning (2009) Spiritual Practice Scale. For this purpose, we utilized a sample of adult people victims of political violence in Chile during the military dictatorship between 1973 and 1990 (n = 251, M = 60.85, DT = 13.40). To assess the structure of the scale, we estimated a confirmatory factor analysis (CFA). The reliability index was calculated (α = .85) and the convergent validity was assessed with a series of bivariate correlations between variables. As expected, the CFA reports an adequate adjustment to the unifactorial structure and the results show the significant relationship between spiritual practices and post-traumatic growth (r = .45), and between spiritual practices with religiosity (r = .29). Being the relationship between spiritual practices and religiosity medium-low, it allows us to conclude that although they are related, they are different constructs. From the analysis of the data, it cannot be concluded that there is a relationship between spiritual practices with age and income level. In conclusion, the short version of the Spiritual Practices Scale presents adequate levels of reliability and validity, so it is recommended to be used in the measurement of spiritual practices, especially in those populations that do not adhere to a theistic faith.

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Background: The COVID-19 pandemic introduced disruption that crossed sectors, borders, and disciplinary boundaries. Among faith communities and religious leaders, numerous commentators have observed technological innovations in response to physical gathering disruptions. We outline a form of pandemic spiritual leadership that supports faith communities beyond digital innovation by combining original empirical research and a novel conceptual framework. Purpose: Our project examined innovation through a comparative study of how faith leaders adapt religious practices during a time of disruption. While existing research on congregational responses to COVID-19 has documented sustained technological innovation, our research argues that technological innovation is only one feature of a broader catalog of innovative practices. Methods: To generate a trans-national sample, we used purposive sampling in two distinct locations, Pacific Northwest United States and Aotearoa New Zealand. Although separated by culture and geography, a purposeful sample across these two contexts illustrated how spiritual leaders in post-Christian contexts similarly responded to the pandemic crisis. The research involved semi-structured interviewing of nineteen faith leaders from seventeen communities we observed undertaking creative adaption. A trans-national selection deepened understandings of the dynamism of the unfolding pandemic and how limits, experienced differently in diverse contexts, can be generative. Results: Our study identified six organizing practices: blessing, walking, slowing, place-making, connecting, and localizing care. We demonstrate how the presence of God is cultivated amid local letterboxes and neighborhood crossroads and argue for an intensification of the local as markers of pandemic spiritual leadership. These interrelated spiritual practices express features of Michel de Certeau's "pedestrian utterings," Joseph Schumpeter's "creative recombination" and Pierre Bourdieu's social theory. Working with Certeau, we describe pedestrian utterings as historic church practices reframed as everyday local practices. Working with Schumpeter, we describe how the six practices and the language of innovation used by participants express creative recombinations. Working with Bourdieu, we consider how disruption realigns social fields, including between individuals, congregations, and broader communities. Finally, amid social distancing, congregations proved to be an anchor in resourcing this pandemic spiritual leadership. Conclusions and Implications: These four theoretical foci and six localizing practices provide a conceptual framework for future research into spiritual practices and religious leadership in the wake of a crisis. Confinements in space and movement can be generative of spiritual practice. For religious leaders and organizations, the research informs the cultivation of concrete practices that can encourage communities of care as part of crisis preparation. For scholars and religious practitioners alike, while pandemics enforce social separation, pandemic spiritual leadership combines attention to the local and the particular, as new forms of in-place practice emerge to sustain faith communities.

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This study was conducted to determine the complementary and traditional-spiritual practices applied by individuals diagnosed with cancer when experiencing significant pain. This descriptive and cross-sectional study was conducted with 110 patients who were receiving chemotherapy treatment in a university hospital outpatient treatment unit (Chemotherapy Unit) between 1st March and 30th June 2019. The study sample size was calculated using the 'unknown-population sample selection formula' (n = t2·p·q·/d2). Study data were collected using a patient information form comprising 13 questions about the participants' sociodemographic characteristics, diseases, and complementary practices. The data were analyzed using descriptive percentage tests and the Statistical Package for the Social Sciences (SPSS Inc., Chicago, IL, USA) software. The study found that 45.5% of the cancer patients took a walk, 38.2% listened to music, 27.3% watched movies, 24.5% received massages, 20.0% read newspapers or books, 20.0% did sports, and 10.9% dreamed in painful situations. Spiritual practices used by the patients were determined as praying (46.4%), engaging in salat (the daily ritual prayers of Islam) (30.9%) and reading religious books (23.6%). The herbal practices applied by the patients include the use of garlic, mulberry molasses, pomegranate, green tea; furthermore, herbs such as honey, sage, lime, black cumin, ginger, centaury, thyme, nettle, flaxseeds, and rosehip were also used. Most of the patients learned complementary practices from television programs (62.7%); only 8.2% learned these practices from healthcare professionals. Nurses should investigate patients' use of complementary practices and provide them with the necessary evidence-based information to prevent unconscious use of these practices. Considering that determining patients' spiritual needs and practices is seen as the first step in the holistic care of patients, it is important to satisfy cancer patients by providing necessary healthcare services and help them improve their physical and mental health.

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OBJECTIVE: The study was conducted in order to determine the relationship between spiritual well-being and self-transcendence and to identify the spiritual practices utilized by Filipino patients who are recovering from breast cancer. METHODS: A descriptive correlational study was used, and a purposive sampling technique was utilized to select the participants in the study. Data were collected using self-administered questionnaires and were analyzed using frequency, percentage, mean, standard deviation, and Pearson's r correlation. RESULTS: The study revealed that the overall mean score of the spiritual index of well-being among the participants was 4.41 (±0.54), while the mean score of self-transcendence was 3.64 (±0.50). The results showed that there was a significant relationship between spirituality and self-transcendence among Filipino women with breast cancer. SIGNIFICANCE OF RESULTS: Filipino women with breast cancer rely on their spirituality, which enables them to find meaning in their illness. Hence, assessing spirituality among this population group will enable nurses to provide holistic nursing care, as this can help them cope with the challenges associated with their illness.

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

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Background: Adolescents with brain stem dysfunction may undergo many invasive treatments, and parents are often faced with making the decision to withdraw treatment. However, in the face of their child's death, the spiritual practices of parents dealing with end-of-life decision-making remain under investigated.Purpose: This study explores the spiritual practices in parents making end-of-life decisions for adolescents on life support with brain stem dysfunction.Method: A descriptive phenomenological study was conducted through in-depth interviews with three parents of two adolescents in Taiwan. Data were analysed using Colaizzi's seven-step protocol.Results: Three main themes emerged: (1) faith during decision-making, (2) struggles during decision-making, (3) transformation during decision-making. The findings indicate that "transforming the nature of hope" is the essence of the experience.Conclusion: Family-centred care, gaining insight into parental spiritual practices, and developing culturally-appropriate care are recommended.

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As the population is quickly ageing, strategies for helping elders to maintain and promote good health and well-being are urgently needed. Self-perceived health is a powerful predictor of mortality, physical morbidity, and disability among elderly people. Delivering culturally competent care is necessary for taking care of elders. Self-perceived health is a powerful predictor of mortality, physical morbidity, and disability among elderly people. Spiritual well-being has been found particularly important for older adults' overall health. This descriptive, correlational and predictive study used data that was collected from a convenience sample (N = 150) to examine the effects of spiritual well-being on the relationship between depression and self-perceived health, and to describe spiritual practices commonly used by Taiwanese elders. Findings from this study revealed that spiritual well-being was positively correlated with self-perceived health, negatively associated with depression, and significantly mediated the relationship between depression and self-perceived health. Relaxation and exercise were the most commonly used spiritual practices by Taiwanese elders. Findings from this study support the important role of spiritual well-being in elders' health and add to the body of knowledge about the spiritual practices used by Taiwanese elders. Nurses and health care providers should deliver culturally appropriate spiritual care to enhance spiritual well-being for elders to maintain good health for diverse elder population.

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BACKGROUND: Studies of spirituality in initially healthy people have shown a survival advantage, yet there are fewer research studies in the medically ill, despite the widespread use of spirituality/religiousness to cope with serious physical illness. In addition, many studies have used limited measures such as religious service attendance. OBJECTIVE: We aimed to examine if, independent of medication adherence, the use of spirituality/religiousness to cope with HIV predicts survival over 17 years. DESIGN: This was a longitudinal study, started in 1997. Study materials were administered semi annually. PARTICIPANTS: A diverse sample of 177 HIV patients initially in the mid-stage of disease (150-500 CD4-cells/mm(3); no prior AIDS-defining symptoms) participated in the study. MAIN MEASURES: Participants were administered a battery of psychosocial questionnaires and a blood draw. They completed interviews and essays to assess current stressors. Spiritual coping (overall/strategies) was rated by qualitative content analysis of interviews regarding stress and coping with HIV, and essays. KEY RESULTS: Controlling for medical variables (baseline CD4/viral load) and demographics, Cox regression analyses showed that overall positive spiritual coping significantly predicted greater survival over 17 years (mortality HR = 0.56, p = 0.039). Findings held even after controlling for health behaviors (medication adherence, substance use) and social support. Particular spiritual coping strategies that predicted longer survival included spiritual practices (HR = 0.26, p < 0.001), spiritual reframing (HR = 0.27, p = 0.006), overcoming spiritual guilt (HR = 0.24, p < 0.001), spiritual gratitude (HR = 0.40, p = 0.002), and spiritual empowerment (HR = 0.52, p = 0.024), indicating that people using these strategies were 2-4 times more likely to survive. CONCLUSIONS: To our knowledge this is the first study showing a prospective relationship of spiritual coping in people who are medically ill with survival over such a long period of time, and also specifically identifies several strategies of spirituality that may be beneficial.

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OBJETIVO: Avaliar o impacto de práticas espirituais na evolução clínica e comportamental de pacientes portadores de deficiência mental internados em instituição de saúde. MÉTODO: Ensaio controlado comparando grupo experimental submetido à prática espiritual com grupo controle. O instrumento utilizado para obtenção dos dados foi a Escala de Observação Interativa de Pacientes Psiquiátricos Internados (EOIPPI). RESULTADOS: A comparação do grupo controle (n = 20) com o grupo experimental (n = 20) verificou a diferença de variação entre os grupos (p = 0,045), demonstrando possíveis benefícios de tal intervenção. CONCLUSÕES: A análise dos resultados obtidos no experimento confirmou a hipótese de que o uso das práticas espirituais apresenta resultados positivos na evolução clínica e comportamental de pacientes portadores de deficiência mental.

OBJECTIVE: To evaluate the impact of spiritual practices in the clinical and behavioural evolution of inpatients with mental disabilities in a health institution. METHOD: Two groups of patients were compared: the experimental group submitted to spiritual practices and the control group. The Interactive Observation Scale for Psychiatric Inpatients (IOSPI) was employed to obtain data. RESULTS: The comparison of control group (n = 20) with the experimental group (n = 20) verified the difference of variation between the groups (p = 0.045), what demonstrates possible benefits of such intervention. CONCLUSIONS: The research confirmed the hypothesis that practical spirituals uses presents positive results on clinical and behavioural evolution of internal patients with mental disabilities.

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