Spiritual growth refers to the process of one’s inner awakening and going above everyday ordinary consciousness. It is essential as it enhances our ability to deal with difficulties in life by offering better options. It prevents our critical judgments towards others and enables us to cultivate compassion and understanding attitudes toward others. There are three principles of spiritual growth which one must follow to grow spiritually. Firstly, a meditation on the word by considering its meaning and applying the truth it reveals. Secondly, one must be ready to admit their sins by confessions and prayers and lastly, repentance. This paper clearly discusses embodied compared to digital spiritual growth.
Digital Spiritual Growth
This refers to the use of technology and digital culture to fulfill spiritual and religious needs. Faith can be grown successfully through the online church, digital evangelism, and online learning (Cheong 420). The online church involves spreading the word of God through devices such as phones, televisions, and online platforms like zoom. This becomes an efficient way since the believers can connect with preachers despite of their location. There is no need to gather in worship places so that they can share the preaching. Social media can also be of great benefit in spreading the gospel online.
Embodied Spiritual growth
Embodied spiritual growth regards the body as the subject, a source of spiritual insight and home of a complete human being. The view of the body as the subject refers to the approach of it being human with its unique feelings, needs, and desires. The desire to become more spiritual emerge and lead to overall spiritual growth. Additionally, the wisdom human beings possess and unique abilities to interpret scriptures and generate relevant applications in their daily lives. The body as a home refers to where human beings dwell and interact with others. The freedom to decide on what is upright or incorrect is based on various considerations. Choosing to do what is right is connected to being religious whereas doing what is wrong is paganism.
The body as a source of spiritual insight refers to the ability to have spiritual understanding and wisdom. Spiritual knowledge emanates from the body and transformation from the sinful nature of beings to righteousness. Additionally, physical sensations and impulses can also be sources of our spiritual insight. Having the ability to understand what is written in the holy books such as the Bible is considered a spiritual gift. This is because of the tendency of some people to misinterpret the scriptures hence misleading fellow Christians.
Conclusion
In conclusion, the two types of spiritual growth discussed above differ in several ways. Digital spiritual growth involves the use of digital culture and devices such as television, phones, and online platforms to attain spiritualism. Evangelical activities are done online also involve making people aware of the need to live spiritual lives. On the other hand, embodied spiritual growth takes the body as the subject, source of spiritual growth, and home of a complete human being.
Hinduism is one of the oldest religions in the world. It was originated in the Indian subcontinent, and more than 90% of the approximately 500 million people practicing this religion, live in the Republic of India, which occupies most of the subcontinent. Hinduism encompasses a wide diversity of beliefs and practices. There is no church hierarchy, no supreme authority in Hinduism; it is an entirely decentralized religion (Nicholson 185).
Despite the contradictions between different versions of the Hindu religion, a few certain fundamental provisions make up the basis for them. Beyond the eternally changeable physical world, there is one universal, immutable, eternal spirit that is called Brahman (Rosinsky 11). The soul (atman) of all beings in the universe, including the gods, is a particle of that spirit. Atman is one of the central concepts of Indian philosophy and religion of Hinduism: the eternal, unchanging spiritual being, the absolute, conscious of its existence. When the flesh dies, the soul never dies, but passes into another body, where it continues its new life.
The fate of the soul depends on its behavior in previous incarnations. The law of karma states that no sin remains unpunished, there is no virtue without reward; if the person has not received the deserved punishment or reward in this life, he or she will get them later (Narayanan 66). Human behavior determines a higher or lower status of his or her subsequent embodiments. Sacred books play a significant role in all varieties of Hinduism. “Philosophical Hinduism” attaches the special importance to such classical Sanskrit texts, the Vedas and the Upanishads (Klostermaier 12). The Bhagavad Gita is known to almost every Hindu. The sacred books of Hinduism indicate the essential goals of human life (Senker 22).
These are artha, (wealth and power) and kama (pleasure and the satisfaction of desires). Maya is the term of Mahayana Buddhism meaning the illusory nature of reality. The world is unreal, Brahman is real only. Illusion means something that exists in reality, but we perceive and see it incorrectly in wrong forms. Moksha is the deliverance from the cycle of birth and death (samsara) and all the suffering and limitations of material existence. It is the ultimate spiritual achievement of the human being, the goal of human existence.
In Hinduism, there are hundreds of deities, from minor to great gods, whose deeds are known in every Indian family (Foulston and Abbott 3). The most famous are Vishnu, Rama and Krishna, two forms or incarnations of Vishnu; Siva (Shiva); and the Creator God – Brahma. Shiva, (“bringing happiness”) is one of the supreme gods in Hindu mythology (Pattanaik 9). Shiva is not only a good defender but also a fearsome God. Shiva is the unity of many aspects.
His admirers believe that destruction must precede the creation. Therefore, Shiva participates in creation and change. Shiva is portrayed in different ways, sometimes in the image of the ascetic, whose body is rubbed with a white ash sitting on the Himalayas in constant meditation. Shiva is the Creator God and the God of time, the God of fertility and at the same time ascetic. It was considered that as “king of dance”, Shiva governs the world order. Tired of dancing, he stops, and the chaos reigns in the universe. So, the period of destruction follows the period of creation.
Works Cited
Foulston, Lynn, and Stuart Abbott. Hindu Goddesses. Brighton, England: Sussex Academic Press, 2009. Print.
Klostermaier, Klaus K. A Concise Encyclopedia of Hinduism. New York: Oneworld Publications, 2014. Print.
Narayanan, Vasudha. Hinduism. New York: Rosen Pub., 2010. Print.
Nicholson, Andrew J. Unifying Hinduism. New York: Columbia University Press, 2010. Print.
Pattanaik, Devdutt. 7 Secrets of Shiva. Chennai: Westland, 2011. Print.
Rosinsky, Natalie M. Hinduism. Mankato, Minnesota: Compass Point Books, 2010. Print.
Senker, Cath. Hinduism. New York: PowerKids Press, 2010. Print.
According to Lechner (2011), the Maya group comprises of a diversity of native people with rich religious and cultural backgrounds. These individuals inhabit North Central America and Southern American regions. The predominant term ‘Maya’ is used to define these indigenous communities due to their spiritual and cultural similarities. In addition, it is important to note that the Maya constitute individuals from different ethnic groups and societies.
These groups also exhibit differences with regard to some of their traditions and history. Laughton (2012) notes that there were about 7 million natives that inhabited the North Central American and Southern American regions at the beginning of the 21st century. Currently, the communities from Southern Mexico, Guatemala, Yucatan Peninsula, El Salvador, and Western Honduras still practice the ancient religion and rituals.
Lechner (2011) reports two unique characteristics that define the Maya people and are similar across the different groups. These include; drawing hieroglyphic and iconography scripts and the development of complex scientific and astronomical structures. The author also notes that the complex astronomical systems enable these people to promote sustainable farming activities (Lechner, 2011). Additionally, Maya practices various religious rituals and ceremonies to promote the success of these agricultural practices.
Ballou (2008) indicates that religion was an important component of the life of the ancient Maya communities and continues to be important to date. Specifically, religion is believed to be their ultimate maker and destroyer.
The aim of the current research is to assess the religion and spirituality of the Maya people. In respect to cultural pluralism, this research will provide an understanding of the cultural identities of the Maya. Moreover, it will promote the comprehension of the Mayan values and practices, and their acceptance in society.
Understanding the Maya people: Ancient and modern
In reference to Lechner (2011), the modern-day Maya group constitutes the largest native community in Peru and Mexico. The majority of the individuals residing in Mexico’s Yucatan Peninsula (Yucatec) and the highlands of Chiapas (Tzeltal and Tzotzil). The Yucatec Maya community is more populated than the Tzeltal and Tzotzil. The Chontal and the Chol are also minor Maya groups found in Mexico. Other larger communities constitute the Quiche’ and Cakchiquel who are found in Guatemala.
Sharer (2006) indicates that the Maya indigenous populations comprise of 31 distinct communities. These communities speak different incomprehensible languages that are within the larger Maya dialect. Lechner (2011) acknowledges that the native group has been able to preserve its culture despite intermarrying with other immigrants (majorly Spanish immigrants) over the years.
This is because the native community has been confined to the same region and culture since ancient times. According to Whittington and Reed (2006), the Maya empire was very successful in the Sixth Century A.D. The people were famous for agricultural activities and their specialization in astronomical systems. In addition, the native community developed impressive architectural structures and art creations.
Sharer (2006) indicates that the ancient Maya communities were mainly found in the Yucatan Peninsula and Guatemala. Their location protected them from invasion by other Mesoamerican indigenous populations. According to Whittington and Reed (2006), the ancient Maya communities are reported to inhabit these regions from 1800 B.C. to A.D. 250. This period was referred to as the formative period, and the group mainly practiced agriculture to sustain the lives of its people.
During this period, the community began to migrate to the highland and lowland regions within Mexico and Central America. In addition, the Maya were still religious and practiced various cultural activities that were unique to them. Furthermore, in the formative period, Maya was well known for developing pyramids and stone shrines for religious purposes.
They were also responsible for building the ancient city of Mirador. During the Classic Period (A.D 250 to 900), the Maya empire developed into many cities, and the population increased to about two million individuals (Sharer, 2006). The Maya were the richest groups during the Classic Period, and they developed more advanced agricultural techniques such as irrigation and terracing.
Ballou (2008) acknowledges that the Maya community continued to be deeply religious during the Classical Period. Their religion also recognized human sacrifice as a form of nurturing the gods. In addition, kings who were believed to have blood relations with the gods ruled them. These kings served as mediators between the Maya people and the supernatural beings.
As a result of their deep religion, they built enormous temples that were pyramid-shaped (Sharer, 2006). Such architectural designs earned them a reputation as the best artists in the region. Laughton (2012) indicates that the ancient Maya were remarkable people as they managed to build an amazing civilization in the middle of a rainforest.
They also took advantage of the rich natural resources in the region to advance their lives. However, during the ninth century (Post-Classic Period), the Mayan civilization collapsed, and little is known on the cause of the decline (Lechner, 2011). Some scholars believe that the Maya community could not sustain the rising population, while others state that there were competing interests among the kings that led to the collapse.
Theoretical background
In reference to Kunin (2006), religion refers to a structure of beliefs that define an individual’s actions. An example is Christianity, where people believe in God as their creator and depends upon the bible to give guidance on all matters in life.
Various religions have myths that explain the origin of the believers and attempt to decode the place of man in the universe. In contemporary societies such as the Maya Kingdom, religion formed an important part of their lives as they depended on the gods for the success of their architectural and agricultural activities (Ballou, 2008). According to Stausberg (2010), existing religious theories are not comprehensive, and scholars have failed in establishing solid theories.
There are two main challenges that these scholars face in developing comprehensive religious theories. First, it is difficult to integrate religion in an interdisciplinary manner. Second, the cultural characteristic of religion makes it difficult to define its true nature because it varies across different societies.
Since religion is an essential component of the human culture, theories of religion focus on culture and the basic issues that affect humans. Hart (2008) defines spirituality as all aspects of being human that are critical to their health and well-being. It is a form of connection between the body and the spirit. Spiritualism is reported to occur synonymously with religion.
There are two main theoretical constructs that enhance understanding of the Maya religion; anthropology and sociology. According to Kunin (2006), anthropological theories in religion are different and are based on emotions and social systems. Moreover, there are three distinct factors that set them apart, and they include; evolution, humanity, and cross-cultural aspects. These theories are categorized into three major types that include; intellectualist theories, wishful thinking, and social solidarity theories.
Kunin (2006) indicates that social solidarity theories determine how religion promotes unity and solidarity within a community. These theories are the most useful in explaining the concept of religion in the Maya Kingdom (Ballou, 2008). Religion promotes cohesion among the different Maya sub-groups as it forms a ‘guideline’ through which the native community operates on. Wishful-thinking theories focus on the emotions of people and explain that religion eliminates feelings of fear and hopelessness (Kunin, 2006).
Lastly, the intellectualist theories look at the interest of humanity in understanding the world, and why everything happens the way it does. The social solidarity theory is mostly used to explain religion in ancient and modern societies, and it looks at the allegiance of religion to the community.
According to Kunin (2006), there are three main sociological theories that have been used to explain religion by different scholars. These theories include; functionalism, social change, and conflict theories. Furseth and Repstad (2006) note that Durkheim proposed the functionalist theory, and it is the most useful in understanding the Mayan religion. According to this theory, sacred symbols are pure and should be separated from daily routine activities.
This is because the objects are divine and have a sense of relevance to the followers. In addition to supernatural beliefs, the theory states that religion should also involve rituals and ceremonies. Such ceremonies and rituals are necessary for strengthening the bond between human beings and the supernatural being.
This theory resonates very well with the Mayan community as they performed rituals during ceremonies after the birth or death of the community members (Ballou, 2008). Furthermore, modern communities are also known to offer animal sacrifices and perform rituals to their gods. Such rituals are viewed as a means of communicating their needs to the goods of nature.
Maya religion and spirituality
In reference to Moises (2012), the ancient Maya religion believed in the existence of nature gods. This ancient community worshipped different types of divinities. The gods had the ability to work with each other and fight at times. According to Ballou (2008), they had the main god, who was referred to as Itzam Na, and he had the ability to perform the tasks of the other gods. The religious beliefs in this community governed the life of the members, and they were required to live harmoniously with the gods.
Each of the gods represented a certain ritual that had to be observed. These rituals had to be followed by long periods of fasting, and certain sacrifices had to be offered to the gods. Ballou (2008) notes that one of the most common sacrifices among the Mayan people involved piercing the human ear lobe or the tongue and offering the blood to the gods. The indigenous communities would also offer animals and precious items during the sacrifice.
Moises (2012) indicates that the gods exhibited dualistic personalities, as they were both compassionate and malicious. In addition, different gods tended to have contradicting characteristics. An example is the God of the sun, who was associated with daylight, but he also had the ability to exist in the underworld at night. As a result, the sun god was also classified as a night god.
According to Ballou (2008), some of the Mayan groups used religious scripts during worship. An example is the Quiche Maya, who used the Popol Vuh for prophecy and making decisions pertaining to religion. This script was an equivalent of the ‘Mayan bible,’ and the original forms encompassed drawings regarding astronomical and earthly climate events. However, Ballou (2008) notes that researchers have not been able to trace the original Popol Vul, and hence most of the information regarding the ‘Mayan bible’ is unavailable.
Furseth and Repstad (2006) state that the Mayan religion recognized death as part of the human life on earth. The Maya believed in the Cenote, which was a term used to describe the underworld. According to the ancient community, the dead went to live in the Cenote. However, the death of the ordinary people was different from that of the kings.
The kings followed a special path through the sun to travel to the Cenote. Since they were believed to be related to the gods, the kings were reincarnated after death to become gods. Lechner (2011) indicates that people who were offered as sacrifices, and those who died during childbirth were considered holy. In this view, they were believed to escape the underworld, which was inhabited by evil gods. Another amazing belief in the ancient Mayan religion was the Way’ ob.
This meant that every person had an animal that shared his or her soul. Moreover, an individual had the power to transform into his or her animal’s soul. Laughton (2012) also notes that the Maya believed that the dead had to be buried together with the religious items that they used while they were alive. Priests were considered sacred and had to be cremated, and their ashes were stored in the temples.
However, Ballou (2008) notes that these religious practices changed after the Spanish conquest. The Spanish introduced Christianity to the Mayan communities. Despite these changes, some rituals continued after the conquest, and they included; idol worship, presence of ritual calendars, and burning of incense.
Ballou (2008) indicates that the modern Mayan religion still recognizes the interaction between the people, nature, and the supernatural world. This tri-dimensional relationship affects the actions and beliefs of the Mayan people. This author also notes that the Maya groups believe that the world is interconnected, and communities should live in unity (Ballou, 2008). According to Lechner (2011), the community believes that life is holy and should be respected at all costs.
They also worship most of the gods that their ancestors worshipped. Hart (2008) acknowledges the fact that the modern Maya religion combines animism and Catholicism. The extent of Catholic influence varies from group to group. Some of the groups believe that there are gods that support the four ends of their communities.
All the gods have to participate equally in holding the communities in place. Failure of any of the gods to cooperate is believed to cause earthquakes. According to Ballou (2008), some of the modern Maya believe that the sun is God, and the moon is the Virgin Mary.
The ancient mountain shrines are still used as places of worship. The elderly should be honored by offering sacrifices and praying in the shrines. The majority of the Maya groups still recognize the role of the ancient Shamans, whose responsibility was to pray for the sick villagers in the shrine. In reference to Lechner (2011), the modern communities still believe in the Cenotes and supernatural spirits that inhabit the rainforest. Ballou (2008) notes that there various aspects of the Mayan religion that are not in practice today.
The use of human sacrifices is absent in all the groups as they continue to place immense value on the lives of humans. Many scholars argue that the ancient Maya had an ‘unbalanced’ relationship with their gods.
Specifically, the members could offer human sacrifices or starve themselves to death in an effort to receive blessings, but the gods would still not care. The modern region seems to have diverged from such relations and focuses more on the importance of prayer and a healthy relationship between people and the gods. Lechner (2011) acknowledges that Christianity influenced these changes.
Future research
Scholars of the Mayan religion identify various gaps that require further research. Ballou (2008) notes that researchers have failed to explain why some of the communities continue to follow the traditional Mayan religion despite the spread of Catholicism across the region. Additionally, researchers seem unable to explain why some of the groups seem to incorporate Christianity in the traditional Mayan religions because the two religions are very different.
According to Hart (2008), many scholars have, in the past, visited the Maya people in Mexico and Guatemala in an effort to uncover lost religious artifacts. When they decipher these scripts, they pass them to the Mayan groups to add to the lost traditional religious knowledge.
In view of this, there is an argument among scholars to whether reincorporation of the lost artifacts interferes with the modern religious practices of the Mayan people. Moreover, there is scanty evidence determining whether they actually incorporate the new knowledge to the modern religion. Lechner (2011) indicates that more research is required on the location of the ancient Popol Vuh, as the scripts would enhance understanding of the role of the bible in the traditional Mayan culture.
Conclusion
The Maya people are a group of natives who are found in North Central America and Southern America (Lechner, 2011). These groups have similarities in their religious and cultural activities. Furthermore, some of the modern communities remain deeply rooted in their traditional culture. According to Sharer (2006), the ancient Maya communities were known for their magnificent astronomical and architectural capabilities. They built pyramid-shaped temples and shrines that were used for religious rituals.
However, their civilization collapsed during the ninth century. There is a dearth of research on the reasons behind the empire collapse. The Mayan people have always been religious throughout history and believed in the gods of nature. They also performed rituals like human sacrifices to please their gods. After the Spanish conquest, some of the groups seemed to incorporate Catholicism into their ancient religious culture.
The modern Maya are diverse, as some remain deeply rooted in the ancient religion, while others have incorporated Christianity into their culture. It is important to note that most of the beliefs of the ancient Maya are still present among the modern groups. The belief in the existence of nature gods and an underworld is still present among the modern Maya. In conclusion, the modern Maya continue to be deeply involved in their ancient religion and spiritualism despite the spread of Catholicism in Mexico and Peru.
References
Ballou, H. (2008). Religion and the Maya. Rivier Academic Journal, 4(2), 1-7.
Furseth, I., & Repstad, P. (2006). An introduction to the sociology of religion: Classical and contemporary perspectives. Aldershot, England: Ashgate.
Hart, T. (2008). The ancient spirituality of the Modern Maya. Albuquerque: University of New Mexico Press.
Kunin, S. D. (2006). Theories of religion: A reader. New Brunswick, New Jersey: Rutgers University Press.
Laughton, T. (2012). Exploring the life, myth, and the art of the Maya. New York: Rosen Publishers.
Lechner, J. (2011). The Maya. Pelham, NY: Benchmark Education Company.
Moises, A. (2012). Religion in Mesoamerica. International Journal of Humanities and Social Science, 2(8), 20-33.
Sharer, R. J. (2006). The ancient Maya. Stanford, California: Stanford University Press.
Stausberg, M. (2010). Prospects in theories of religion. Method and theory in the study of religion, 22(7), 223-238.
Whittington, S. L., & Reed, D. M. (2006). Bones of the Maya: Studies of ancient skeletons. Tuscaloosa, Ala: University of Alabama Press.
This paper reviews the concepts of spiritual diversity and religion’s role as a social institution. The world’s largest religions, including Judaism, Islam, Christianity, Hinduism, and Buddhism, are connected by an attempt to hypothesize the global meanings of humanity’s existence (TED-Ed, n.d.). Religion instrumentalizes the concept of sacredness or things deserving of reverence in order to produce specific social norms and values, such as charity, morality, or social cohesion (CrashCourse, n.d.). At the same time, it represents a unique form of social control and contributes to the establishment of hierarchical relationships between demographic groups, especially men and women (CrashCourse, n.d.). The institution in question is part of a larger system of social organization that includes education and family (Khanacademymedicine, n.d.). There are three interesting facts presented in the week’s materials. First, aside from being a protest against official religious movements, sects and cults are short-lived and stem from the breakdown of widely recognized belief systems (Khanacademymedicine, n.d.). Second, atheism is increasingly prevalent among young U.S. citizens; still, more than 70% of adult Americans report the importance of spirituality in their life, making the U.S. more religious than other high-income countries (CrashCourse, n.d.). Third, religions can establish almsgiving as an obligation; for instance, Zakat payments in Islam are used to promote balance in wealth distribution (TED-Ed, n.d.). I find the second fact the most interesting since it reveals an intergenerational conflict surounding a departure from faith-based lifestyles and the maintenance of tradition. Concerning connections, information on spirituality and behavior, such as Buddhists’ celebration of silence and conciseness in conversation, can promote changes in my intercultural communication skills (TED-Ed, n.d.). Specifically, I can increase the recognition of my interlocutors’ spiritual self-identity and mirror their approaches to information exchange to improve mutual understanding.
Adolescents have to endure various transformations associated with physical, mental, and spiritual aspects. This period can be referred to as the time of becoming as teenagers find their selves and transfer into adulthood. Young people develop their value systems and tend to adhere to them throughout their lives, and religious beliefs play quite a significant role in this development.
It is noteworthy that Millennials are considerably less religious than older generations as up to 50% of this population (at different ages) do not practice any religion, do not attend any religious facilities, and often disapprove of religious organizations (Twenge, Exline, Grubbs, Sastry, & Keith Campbell, 2015). At the same time, spirituality is quite important for young people although it takes less formal forms. This paper addresses the importance of spirituality in adolescents’ life regarding their health choices as well as the role home nurse professionals can play in the process of teenagers’ becoming.
Spirituality and Religiousness
First, it is necessary to define the concept of spirituality and religiousness to explore its role in adolescents’ development. Religiousness, in its broader sense, can be referred to as believing in sacred forces and their involvement in people’s life, adherence to certain practices, and compliance with specific principles and rules (Sauer-Zavala, Burris, & Carlson, 2014). Spirituality is even a more general concept associated with personal values and behavioral codes. As mentioned above, millennials are more secular than other generations, but they display adherence to quite strong conduct codes and value systems. Although adolescents may not subscribe to any formalized religious principles, they develop behavioral patterns based on the universal rules of morality.
Adolescence is a period when children separate from the influence of their parents. The parental role in their children’s spiritual and religious development has been a matter of substantial research characterized by rather conflicting results. For instance, Twenge et al. (2015) claim that the percentage of college students who do not share their parents’ religious beliefs and identify their affiliation as “none” has doubled since the 1970s.
However, Goeke-Morey, Taylor, Merrilees, Shirlow, and Cummings (2014) claim that parental religious beliefs have an impact on a significant population of teenagers. The association between mother’s religiousness and adolescents’ maturation is substantial, and mothers’ religious beliefs tend to have a positive impact on their children’s development. Goeke-Morey et al. (2014) state that religious and spiritual principles of mothers are instrumental in developing effective coping and adjustment strategies in adolescents. Therefore, it is clear that even though teenagers may not share their parents’ religious and spiritual beliefs, these principles and values have a significant effect on their further lives.
Spirituality and High-Risk Behaviors
The link between religiousness/spirituality and high-risk behavior has been researched for decades. Interestingly, findings suggest that the impact of religious beliefs can be twofold when it comes to certain spheres of life. On the one hand, adolescents who affiliate with some religious organizations and adhere to religious practices, tend to be less involved in risky behaviors as compared to those who do not associate themselves with any religious groups (Barkin, Miller, & Luthar, 2015). For instance, such teenagers, as well as those who have certain spiritual values, try to develop lasting emotional links and spiritual connections before developing sexual relationships with a person.
On the other hand, teenagers who practice a religion and come from a religious family tend to be less open when it comes to the discussion of sex-related issues. This peculiarity of their behavior is closely related to such behaviors as unprotected sex (Barkin et al., 2015). Yet, according to various studies, religious beliefs are not connected with young people’s sexual behavior (Barkin et al., 2015). Therefore, more research is needed in this area as risky sexual behavior in adolescence can have adverse health outcomes.
As far as other high-risk behaviors are concerned, underage drinking is one of the most serious issues to address since it hurts health. Sauer-Zavala et al. (2014) note that up to 40% of adolescents report binge drinking in the past month while over half report alcohol consumption during the same period. It is also found that religious and spiritual beliefs influence teenagers’ alcohol use. Those who affiliate themselves with religion tend to avoid binge drinking or drinking alcohol at all. Adolescents who have strong spiritual beliefs are also characterized by better health choices. Goeke-Morey et al. (2014) argue that parental religious and spiritual beliefs have a considerable impact on their adolescent children’s behaviors. Young people’s health patterns are often shaped by their own beliefs as well as parental involvement.
It is important to add that adolescents are the most vulnerable group as far as psychological issues and antisocial behaviors are concerned. Due to certain developmental peculiarities, teenagers often have to endure depression and other psychological issues (Barkin et al., 2015). These health conditions are associated with adolescents’ engagement in unhealthy choices. However, spiritual values or religious beliefs can become the necessary guidance for this population. Spirituality and religiousness are instrumental in keeping young minds far from inappropriate behavioral patterns, which, in turn, helps them to maintain proper health and transfer into adulthood safely.
Home Nurse Practitioner and Adolescents’ Health Behavior
Apart from parental influence and personal value systems, teenagers can also be encouraged to live healthier lives by healthcare professionals. Home nurse practitioners can help young people make reasonable choices related to their health (Kim-Godwin & Robinson, 2018). Nurses should be equipped with the necessary knowledge concerning spirituality, religiousness, and cultural peculiarities of different groups. It is essential to provide care that is characterized by such principles as empathy, mentorship, understanding, and a focus on spirituality.
Home nursing professionals can develop effective relationships with patients due to close contact and long-term interaction. In simple words, nurses living in a community tend to know many patients since their birth and can be aware of family profiles as well as children’s peculiarities and their health status.
When interacting with adolescents, nursing practitioners should always ask about their problems or fears that are not confined to their health. Constant talks about the negative effects of substance abuse, binge drinking, and unprotected sex can be regarded as preaching that may have quite a reverse effect. Hence, nurses have to make sure that the discussion of such issues is balanced. It can be more beneficial to address some values rather than the adverse effects of antisocial behaviors.
Being a part of the community and having certain relationships with families can make adolescents trusting and open to such kind of discussions (Kim-Godwin & Robinson, 2018). It is important to reach teenagers as often as possible, and any opportunity should be utilized to motivate and guide them. Regular check-ups, home visits (to adolescents or their relatives), community-based, and educational projects can be valuable platforms for effective communication with young people.
One of the essential areas to consider when planning interactions or communicating with adolescents is the discussion of various strategies aimed at coping with common mental and other health concerns. Nursing professionals should help teenagers deal with depressive symptoms. It is also critical to provide information regarding available resources that can assist the youth in coping with their issues (Kim-Godwin & Robinson, 2018). Teenagers will appreciate moderate mentorship if it is consistent with their spiritual and religious values. Therefore, it is pivotal to understand adolescents and identify (or learn about) their value systems and standards. This knowledge will enable home nurse practitioners to become an adult whose guidance and involvement will be accepted with gratitude.
Conclusion
In sum, it is necessary to note that spirituality and religiousness have a considerable impact on adolescents’ health behaviors. Young people having definite values and beliefs are likely to refrain from such antisocial behaviors as substance abuse and promiscuity. Teenagers may follow their parents’ spiritual and religious path as well as choose their standards. The modern trend shows that young people are becoming less religious, but they are often more spiritual.
This information should be used by home nurses who can help adolescents to live healthy lives. These healthcare professionals should discuss various aspects of teenage life with the focus on their young patients’ values and beliefs. When providing care to millennials, it can be beneficial to focus on spirituality although religiousness can also be a good platform for interaction if the patient practices a religion. Being a mentor and providing health guidance compliant with the spiritual paradigm of the patient will help home nurse practitioners to provide high-quality care to the youth.
References
Barkin, S. H., Miller, L., & Luthar, S. S. (2015). Filling the void: Spiritual development among adolescents of the affluent. Journal of Religion and Health, 54(3), 844-861. Web.
Goeke-Morey, M. C., Taylor, L. K., Merrilees, C. E., Shirlow, P., & Cummings, E. M. (2014). Adolescents’ relationship with God and internalizing adjustment over time: The moderating role of maternal religious coping. Journal of Family Psychology, 28(6), 749-758. Web.
Kim-Godwin, Y. S., & Robinson, M. (2018). Family health promotion. In J. R. Kaakinen et al. (Eds.), Family health care nursing: Theory, practice, and research (6th ed.) (pp. 149-180). Philadelphia, PA: F.A. Davis.
Sauer-Zavala, S., Burris, J. L., & Carlson, C. R. (2014). Understanding the relationship between religiousness, spirituality, and underage drinking: The role of positive alcohol expectancies. Journal of Religion and Health, 53(1), 68-78.
Religion may refer to “individual acknowledgment of superhuman divine power, and particularly a special God or gods entitled to submission and worship” (Fontana 6). Spirituality in both secular and religious arena refers to a force that unifies the unseen and the seen dimensions. In religious view, it represents a belief (Fontana 6). Throughout many centuries, religion has continued to dominate upon the reasoning and actions of humankind.
Even presently, it is observable that religion instills profound effect on persons and diverse cultures globally. A view of religion or spiritualism as under the domination of dreary sermons, with individual confessions about salvation would misplace several elements that underlie these fields (Nelson 8). Religion itself is a source of motivation for noble actions regarding personal surrender and altruism.
These two concepts coexist and operate to touch at least all domains of human world. For example, most of the world’s structural design is under the influence of religion. The mosques have their unique architectural design and so do Christians, Buddhists, Hindu, and several other religions. Religion affects aesthetics, paintings, cultures, music and so on globally (Fontana 1). Spiritualism as I view it inspires humankind to inculcate moral plus ethical systems and philosophize about them. Additionally, man has become more cautious on reason and purpose of existence and life that waits after death. Attributable to these, development of approaches for changing consciousness likes prayer and meditation transform regularly as man is in quest for better ways of satisfying their spiritualism.
Spirituality provides people with psychological well being, solace, and purpose of existing in the world. Countless people receive their livelihood through spirituality. This is notwithstanding scholarship and education beneficiaries through these systems (Nelson 5). Most institutions have grown and expanded their political power and wealth through religion. Although these two dominions have vast constructive implications globally, they have also been sources of great loss and pain.
Social and customary divisions presently exist due to these, for example, countless barbaric wars like the Jihad tolerable and propagated by some religions have caused great losses globally (Nelson 3). Extermination and extra-judicial carnage, impaired families, disrupted careers across many sectors have emanated from spirituality. Dogmatic mentality and conduct, obstructed educational systems, and incorrigible parental punishment systems result from some religions (Fontana 2).
In addition, justified social structuring, sexual abuses, and gender imbalance propagated by in some religions have led to redundancy in education, performing arts, and general development. Spirituality has both its merits and negative influences globally. Recent occurrences and issues surrounding spirituality creates much doubt and debate about the right or wrong religion as everyone feels sufficiently justified with strong faith convictions. However, I consider personal contact with ones spiritual super being as more preferable. Thus, everyone has privilege to reverence when there is no interference with others.
This essay critically examines the work conducted by Koburtay and Syed on the well-being of hotel workers and guests as dictated by religious accommodation. Koburtay and Syed’s (2021) article examines how religious observance and the provision of spiritual services can affect the psychological well-being of hotel employees and guest happiness. This work will consider ways in which their research extends Schneider’s (1995) attraction-selection-attrition (ASA) theory by incorporating the context of the Middle East. Then, this essay will discuss the paper’s key findings, provide some critique of the conducted analysis, and suggest the direction for potential future research.
Main Themes and Hypotheses
Examining how spirituality and religiosity affect people’s well-being in a Middle Eastern context is a new topic in management literature. It is notionally framed through the ASA theory, which proposes a person-oriented model of organizational behavior based on the suggestion that it is the collective characteristics of people who define an organization (Koburtay & Syed, 2021). Previous research has shown that the fit of people’s values to the values of the organization they join predicts individual satisfaction, commitment, turnover, and performance (Koburtay & Syed, 2021). The authors systematically define workers’ psychological well-being and provide a theoretical analysis of guests’ subjective happiness.
The article presents and discusses multiple hypotheses, each pair supported by a review of existent research. The first pair of hypotheses concerns the presence of a significant match between the guests’ spiritual needs and spiritual facilities at hotels (Koburtay & Syed, 2021). The second pair evaluates whether there is a positive or a negative relationship between the availability of spiritual facilities at hotels and guests’ happiness (Koburtay & Syed, 2021). The last pair of hypotheses assesses the relationship between guests’ religiousness and their happiness during their stay in non-Islamic hotels (Koburtay & Syed, 2021). The authors tested the hypotheses to understand how hotels’ spiritual facilities and religious conformance affect workers’ and guests’ well-being.
Analysis and Results
Overall, the article provides a comprehensive analysis of the topic. The researchers proposed two theoretical models for workers and guests based on the above hypotheses. Koburtay and Syed (2021) conducted two studies on religious practices and spiritual facilities at 5-star hotels in Jordan. In the first study, the authors interviewed 18 senior hotel managers in the Dead Sea area (Koburtay & Syed, 2021). The second study collected data from Muslim guests who stayed at a Jordan 5-star hotel (Koburtay & Syed, 2021). Then, hypotheses were tested using partial least squares-structural equation modeling (PLS-SEM) using SmartPLS 3.3.3. application (Koburtay & Syed, 2021). The methodology section carefully documented the resulting models and reoccurring themes, showing the authors’ attention to detail.
The results and discussion section reviewed the findings of the hypotheses’ testing and broke it down into major topics. Koburtay and Syed’s (2021) results revealed increased employee well-being and guest happiness if spiritual facilities were present in hotels. At the same time, non-compliance with religious norms negatively affected employee well-being and guest happiness (Koburtay & Syed, 2021). The main theme of the first study’s analysis and results was that religious conformance and spirituality were important for workers’ well-being (Koburtay & Syed, 2021). In fact, these notions were highly linked with self-acceptance, purpose in life, autonomy, positive relations and are moderately linked with personal growth and environmental mastery (Koburtay & Syed, 2021). For the second study, Koburtay and Syed (2021) posit that the self-spirituality of hotels’ guests was negatively linked with their happiness, while the availability of spiritual facilities at hotels was positively linked with their happiness. In general, the study presented a critical understanding of the relevance of spirituality in hotel management to the ASA theory.
Article Critique and Future Research
Overall, the article’s research methods allowed for a comprehensive answer to posed questions. The inclusion of interview excerpts strengthened authors’ conclusions, and the breakdown of findings by topic was effective for conveying major takes. The hypotheses that the authors created were well contextualized by a substantial body of relevant literature. Subsequently, all three pairs of hypotheses have been thoroughly tested and answered. The potential issue with the article’s applicability lies in the cultural specificity of concepts such as spirituality and psychology. The potential differences between Muslim and non-Muslim perspectives on spirituality, religiosity, and well-being deserve deep conjecturing. However, this article remains a profound exploration of integrating religious consideration in daily hotel management routine through the lens of Islamic practices.
The authors additionally acknowledge and reflect on several limitations in their work. Firstly, male participants were overrepresented in study one, which may affect the results’ generalization (Koburtay & Syed, 2021). In addition, the limited focus on only 5-star hotels raises concerns about the validity of extrapolating the results to other hospitality services (Koburtay & Syed, 2021). Furthermore, the study was conducted from an Islamic perspective, including Muslim people as a sample (Koburtay & Syed, 2021). Again, this sampling raises concerns about the possibility of generalization to the countries with a non-Muslim population majority. Future researchers may benefit from including more diverse samples and other hotel classes in their studies. However, despite the listed limitations, this article remains an example of a successful deductive research, with all three pairs of hypotheses yielding conclusive results.
Conclusion
To conclude, the article offers a contextual and novel framework for understanding the connections between religion and psychology in hotels in a diverse cultural context in the Middle East. Authors effectively build on the ASA theory and integrate novel constructs that may affect the cycle of recruiting, choosing, and firing employees. Through two studies, they show how spirituality and religion-compliant approaches may improve workers’ well-being and thus performance, as well as the experience that hotel guests get.
According to the test from www.gifttest.org my dominant gifts are the encourager and the server. The website states that these two aspects characterize the ability to drive the process and motivate people. The main motivational drive of a server is to show love by addressing practical requirements. A server is conscientious and ready to put in the time and effort necessary to finish a work (What, 2016). Serving is the most satisfying way for a server to express themselves. Servers prefer to take direct action rather than indulging themselves in teaching and organization but may perform well in these aspects (What, 2016). Short-term jobs are often preferred by people that possess this gift. As they derive spiritual joy from finishing a work, they prefer work with defined beginnings and ends.
Exhorters (encouragers) are motivated by the guidance of people towards Christ and by observing their spiritual progress. They are people that employ different tools for the growth of others including guidance, discipline, and instructing (What, 2018). “Therefore, encourage one another and build one another up, just as you are doing,” all Christians are supposed to do (1 Thessalonians 5:11) (The spiritual gift, n.d.). Paul used his visits, his many writings and his prayers to encourage Christians. “Therefore encourage one another with these words,” he closed one of his sermons on the rapture of Christians (1 Thessalonians 4:18) (The spiritual gift, n.d.). According to Jewitt, there was a need for “soul care,” in which select individuals stood alongside others to soothe, support, and motivate them to continue in their mission (Winston, 2009). It is most likely connected to the Jewish tradition of consolation, which is documented in the books of Lamentations and Job, among others.
Consequently, I might help my community as a parish nurse that will enjoy collaborating with doctors and other nurses to encourage people and their belief in God while helping them to find peace. The encouragement and serving are core qualities in the provision of spiritual care. The job of a parish nurse allows to receive the fulfillment of helping people utilizing the holistic approach. It is related to the maintenance of the community health by utilizing spiritual principles.
In the last few years, considerable attention has been given to determine the increased risk of suicide in veteran populations. It has led to the development of new support options, which could be helpful in responding to veterans in distress. The military patient’s history is important for recognizing risk factors such as suicide and helps healthcare professionals to adopt the right treatment plan (Kelly, Barksdale, & Gitelson, 2011). The assessment report covers a case study of a veteran and determines the effectiveness of a comprehensive biopsychosocial-spiritual model for his assessment.
Background of the Study
In the United States, young veterans aged 18-22 are most at risk to commit suicide, and around 18-20 American veterans commit suicide per day (Olenick, Flowers, & Diaz, 2015). Therefore, it is the duty of health care professionals to address veterans’ emotional concerns as well as their physical safety concerns. It has been revealed in medical records of veterans that they mostly encounter behavioral or mental health disorders or are usually diagnosed with at least one disorder such as Substance Use Disorders (SUDs) and Post Traumatic Stress Disorders (PTSD) (Rubin, Weiss, & Coll, 2013). The Bio-Psycho-Social (BPS) framework is a widely-used approach that is based on the importance of a systematic view of the individual’s behavior and actions along with the integration of biological, psychological, and sociocultural factors with human functioning and development.
Case Study
The case study focuses on a veteran of the Iraq War, named Mike (pseudo name) with Traumatic Brain Injury (TBI), depressive symptoms, Post-traumatic Stress Disorder (PTSD), and alcohol dependence. He is a person whom I have met during my summer internship program at XYZ hospital. He is a 24-year-old single American man, who has served two tours of duty in Iraq. During this period, he experienced multiple combat fire-fights and witnessed many deaths and losses. Moreover, he was also seriously injured twice with many severe wounds and infections. He also suffered from severe headaches, confusion, vertigo, and loss of hearing.
Relevant Theory
The application of the Bio-Psycho-Social-Spiritual approach requires theoretical underpinning based on the case scenario. In this case, it is crucial to select a theory that places more importance on phenomenon studies rather than the method used to study it. Therefore, it would allow an in-depth understanding of the case and applying the approach that could assist the patient to overcome his concerns and problems. The theory relevant to the case of Mike is Constructive Grounded Theory (Finnegan, 2016). The reason for selecting this theory is that it is crucial for the therapist to form a mutual understanding and relationship by conducting multiple sessions to establish trust and get more information that could help in developing a meaningful treatment plan for the patient.
Identification of Client’s Strengths
Mike has robust social support from his family and friends that encouraged him to continue his normal life again. He has reported no significant medical or psychological difficulties before military services. Moreover, he has a positive family history with no previous record of depression and alcohol use disorder. He has a strong personality but the events during his time in Iraq affected him.
Cultural Issues
Mike is a Latin American and lives with his family as he joined the US Army after graduation. In clinical practices, it is important to acknowledge differences when dealing with a diverse population. There are different cultural factors including language, religious beliefs and practices, values, and understanding of medical treatment that would be considered in the selected case (Pullen, 2014). Different tools that can be used for communicating with clients from diverse populations include multimedia tools, language-based materials, and bilingual practitioners, etc. These tools can help in increasing awareness and understanding of the patient regarding the approach adopted by the therapist or counselor.
Goals and Objectives
The patient has a list of problems that need to be addressed by following a proper treatment plan that includes three goals and nine objectives that have been set by keeping in mind the problems and concerns of the patient.
Goal 1: To develop skills to change his drinking habit necessary to maintain a sober lifestyle
Objectives:
To develop a program of recovery by keeping a record of the situation as he tried to stop drinking but was not able to resist it.
To record events when he used chemicals for overcoming uncomfortable feelings related to his past.
To follow up with a proper diet plan to maintain healthy body weight.
Goal 2: To develop the ability to control his anger and keep calm in different situations
Objectives:
To share his positive feelings with others and keep a record of the events when he was unable to express his thoughts.
To develop the ability to ask others for his needs and wants.
To keep a record of the time when he was unable to sleep comfortably.
Goal 3: boost his self-confidence and learn assertive skills to maintain a healthy relationship with his family and friends
Objectives:
To observe Mike when sharing his thoughts and feelings by practicing assertive skills in a group.
To plan an activity to determine whether Mike improves his self-esteem or not.
To keep a log of assertiveness and share it with the counselor on a daily basis.
Bio-Psycho-Social-Spiritual Assessments
As Mike faced several psychological and medical problems, the assessment was carried out by following the bio-psycho-social-spiritual approach. Mike is living a complicated life and having multiple layers of health concerns. Therefore, it is challenging for me to plan effectively to serve him and address his various issues. Detailed evaluation and assessment have been found effective to provide the best treatment possible. The selected framework for Mike’s case is the biopsychosocial and spiritual assessment that includes all aspects of a complete assessment. It consists of four categories, i.e., biological, psychological, social, and spiritual, and it is referred to as “Bio-Psycho-Social-Spiritual Assessment” (Hunt, 2014). The step-by-step process of evaluation helps in questioning the client and reducing the chances of confusing and disorganized information.
The step-by-step assessment process of biopsychological spiritual assessment was adapted to identify the crucial issues and fundamental needs to start working on his case. The assessment is considered as an ongoing process and consists of many different strategies and approaches. It was noted that initially, Mike was not comfortable. Therefore, it was necessary first to make the client comfortable and let him share his thoughts without any fear (Scott, Whitworth, & Herzog, 2016). The constructive grounded theory requires the practitioner to design research in a way that makes Mike feels comfortable, and it would be much easier for the therapist or counselor to retrieve correct information from him as incomplete or wrong information results in perceiving improper outlook of his condition and state of recovery. Therefore, while conducting the first interview with Mike, I listened to him carefully and let him feel comfortable to share his thoughts with me. In the beginning, he was rigid and seemed unfriendly to express his feelings. It took almost two days to let him become expressive and share his feelings and views that assisted in achieving the second goal.
Use of Technological Advances
Visualization and conceptualization of mental images are supported by Constructive Grounded Theory to improve patient care (Nagel, 2011), which could be used in the case of Mike. The subsequent interviews involved the use of technological advances that have been adopted by clinical practices to improve patient outcomes. Different multimedia videos were suggested to Mike and occasionally shown him to learn about the experiences and successful recovery of other veterans. Moreover, Mike’s computerized health record was created and updated after each interview and assessment that assisted in addressing his health concerns in a systematic approach and reporting his progress regularly.
Step-wise Assessment
Biological Aspects
The biological phase of the assessment is very important as the functional capacity of individuals might be impacted by many biological concerns (Ainspan, Bryan, & Penk, 2016). In this phase of assessment, I asked Mike about his past and present medical illnesses and injuries. It also involved asking questions about his disabilities, substance abuse, and drinking, eating, and sleeping habits. Mostly, biological problems are addressed before discovering more complex psychological, emotional, and spiritual issues. The constructive grounded theory requires the collection of concurrent data, comparison, and analysis of information by linking at all levels. During the interview, Mike told me that he has problems sleeping as he could hardly sleep at night and does not feel like eating. It reflects his state of depression and stress as troubled sleep and irregular eating patterns are related to psychological issues.
Psychological Aspects
The psychological aspects of assessment are also critical. It is reported that veterans are more at risk for psychological disorders due to their exposure to traumatic events including disasters, physical and sexual assaults, and military combat. It could have long-lasting adverse effects on them such as anger, sleeping disturbance, nightmares, hyperactivity, and drug/alcohol abuse (Olenick et al., 2015).
In this phase of the assessment, Mike was assessed for any homicidal or suicidal ideations. I tried to get a clear understanding of his psychiatric hospitalization or suicidal attempts. He told me that many times, he wanted to take his life and get rid of the traumatic thoughts and losses. Mike also told me that he often becomes aggressive and violent due to the feeling of helplessness and inability to ask others for his needs and wants. The communication gap was due to his lack of self-confidence and self-esteem. He also shows symptoms of constant mood changes and memory problems. He was showing all signs of post-traumatic stress disorder (PTSD) and Traumatic brain injury (TBI). This phase includes all processes related to reasoning and thinking based on the constructive grounded theory and complete assessment of the client’s defense mechanisms. Therefore, I have to retrieve as much information as possible related to Mike’s psychiatric history and current status as possible.
Social Aspects
Many different features of a client’s story are included in the social aspects of the assessment. It includes a relationship with his friends and family, educational background, employment history, and legal issues. The social background of a person could impact his life in many different ways (Olenick et al., 2015). Mike has a supportive family, and it is the main reason that he wants to get back to normal life. Social support is very helpful especially in treating patients with psychological problems. Healthy relationships and a friendly environment lead to a healthy mind and lifestyle. Relationships can help in identifying other issues that would be required to be addressed (Ainspan et al., 2016).
Spiritual Aspects
The assessment’s spiritual phase could reveal a great deal about the client’s present and past life (Ainspan et al., 2016). I spent a lot of time asking numerous open-ended questions with Mike. It helped me to understand his spiritual/ religious beliefs and gathering history. The spiritual aspects also help in understanding the behavioral aspects, spiritual state, and inner spiritual beliefs of a person belonging to a different culture to understand his behavior and life choices. As Mike was somewhere in the middle with his spiritual belief, he did not have a strong religious belief that might be the reason he was not content with his life.
Conclusion
In conclusion, Mike needs the support of his family and friends along with counseling for dealing with his mental stress and depression. Several therapies such as family/group therapy, prolonged exposure therapy, psychotherapy, medication such as anti-depressants, and social support are also required to treat his symptoms of PTSD and TBI. Moreover, spiritual beliefs offer support by bringing hope and positivity in Mike’s life and helping him to feel purposeful in life. Thus, the bio-psycho-social-spiritual framework for assessment could be said to be the best model to understand the specific problems of a veteran.
References
Ainspan, N. D., Bryan, C. J., & Penk, W. (Eds.) (2016). Handbook of psychosocial interventions for veterans and service members: A guide for the non-military mental health clinician. Oxford, UK: Oxford University Press.
Finnegan, A. (2016). The biopsychosocial benefits and shortfalls for armed forces veterans engaged in archaeological activities. Nurse Education Today, 17, 15-22.
Hunt, J. (2014). Bio-psycho-social-spiritual assessment? Teaching the skill of spiritual assessment. Social Work & Christianity, 41(4), 373-384.
Kelly, D. C., Barksdale, S. H., & Gitelson, D. (Eds.) (2011). Treating young veterans: Promoting resilience through practice and advocacy. New York, NY: Springer Publishing Company.
Olenick, M., Flowers, M., & Diaz, V. J. (2015). US veterans and their unique issues: Enhancing healthcare professional awareness. Advances in Medical Education and Practice, 6(1), 635–639.
Pullen, R. L. (2014). Communicating with patients from different cultures. Nursing ade Incredibly Easy, 12(6), 6–8.
Rubin, A., Weiss, E. L., & Coll, J. E. (Eds.) (2013). Handbook of military social work. Hoboken, NJ: John Wiley & Sons.
Sanchez, J. A. (2012). Patient safety, an issue of surgical clinics. Philadelphia, PA: Elsevier Health Sciences.
Scott, D. L., Whitworth, J. D., & Herzog, J. R. (2016). Social work with military populations. London, UK: Pearson.
The research is focused on the efficacy of the spirituality group in chemical dependency treatment program. It has already been proven that religion and spirituality have positive impact on human mental health (Moritz et al, 2006).
Being more powerful tool in the relation to motivating people to give up chemical substances consumption, spirituality is considered to be more effective as in this case personal convictions are taken into account, not those one which are established by the society. Individualized treatment has always been considered as the most effective one (Walker, Cole & Logan, 2008).
The research shows that personal motivation is an effective tool to prevent people from relapses in the future (Simpson & Joe, 1993).
Moreover, the spirituality is going to reduce the length of treatment (Knight et al. 2000) and cognitive engagement (Broome, Simpson, & Joe 1999) in comparison with other methods used for treating chemically abused patients. We also expect that the difference between those who are treated by means of spirituality and by means of traditional methods is going to be significant.
The main value of the research is that the hypotheses have been supported. It shows that chemical dependency treatment program has an opportunity to use the spirituality method for treatment. The better results are going to be considered as well as help 60% of Americans who consume illicit drugs (Doweiko, 2009).
It is crucial to consider the consequences if the hypotheses had not been supported. If the hypotheses we offer were not supported, so another research should be conducted in the sphere of chemical dependency treatment programs. This would mean that we had managed to do much and had eliminated one possibility from the list.
The effectiveness of those will be raised. Moreover, the practical use of this method will lead to creation of many different methods which may be used for treating chemically addicted people. The evaluation of each of those would help us create a perfect methodology for using in practice.
The findings of our research support the results obtained from the research conducted by such scientists as Broome, Simpson & Joe (1999), Knight et al. (2000), and Simpson & Joe (1993). Moreover, our findings can be used for further research in the sphere of treating chemically addicted people.
In conclusion, spirituality method for treating chemically addicted people is considered to be the most effective in a number of reasons. First, spirituality motivates people to cure for chemical addiction. Second, spirituality is a powerful motivation and as a result more effective as people are motivated not by the standards created in the society but by means of the personal considerations which affect people in high strength.
The results obtained while the research may be used for creating a chemical dependency treatment program. There may be created a lot of methodologies on the basis of the fact that spirituality is considered to be the most effective method for treating chemically addicted people.
Moreover, a research may be conducted devoted to the power of influence of spirituality and motivation on people in different age. This may help identify the age when treatment is the most effective.
Reference List
Broome, K. M., Simpson, D. D., & Joe, G. W. (1999). Patient and program attributes related to treatment process indicators in DATOS. Drug and Alcohol Dependence, 57 (2), 127-135.
Doweiko, H. E. (2009). Concepts of chemical dependency. Belmont, CA: Brookes/Cole Cengage Learning.
Knight, C. H., Fitzpatrick, J. L., Logue, D. N., & Platt, D. J. (2000). Efficacy of two non-antibiotic therapies and topical liniment, against bovine staphylococcal mastitis. Vet Rec, 146 (11), 311-316.
Moritz, S., Quan, H., Rickhi, B., Liu, M., Angen, M., Vintila, R., Sawa, R., Soriana, J., & Toews, J. (2006). A home-study based spirituality education program decreases emotional distress and increases quality of life – a randomized, controlled study. Alternative Therapies, 12 (6), 26-35.
Simpson, D. D., & Joe, G. W. (1993). Motivation as a predictor of early dropout from drug abuse treatment. Psychotherapy, 30 (2), 357-368.
Walker, R., Cole, J., & Logan, T. K. (2008). Identifying client-level indicators of recovery among dui, criminal justice, and non-criminal justice referral. Substance Use & Misuse, 43, 1785-1801.