Butler Chrystabel, Michael Natasha, Kissane David
University of Notre Dame, Darlinghurst, Australia.
Faculty of Medicine, Nursing and Health Sciences, Monash University, Melbourne, Australia.
Palliat Support Care. 2025 Jan 27;23:e49. doi: 10.1017/S1478951524001767.
To explore the potential of incorporating personally meaningful rituals as a spiritual resource for Western secular palliative care settings. Spiritual care is recognized as critical to palliative care; however, comprehensive interventions are lacking. In postmodern societies, the decline of organized religion has left many people identifying as "no religion" or "spiritual but not religious." To assess if ritual could provide appropriate and ethical spiritual care for this growing demographic requires comprehensive understanding of the spiritual state and needs of the secular individual in postmodern society, as well as a theoretical understanding of the elements and mechanisms of ritual. The aim of this paper is to provide a comprehensive and theoretically informed exploration of these elements through a critical engagement with heterogeneous literatures.
A hermeneutic narrative review, inspired by complexity theory, underpinned by a view of understanding of spiritual needs as a complex mind-body phenomenon embedded in sociohistorical context.
This narrative review highlights a fundamental spiritual need in postmodern post-Christian secularism as need for embodied spiritual experience. The historical attrition of ritual in Western culture parallels loss of embodied spiritual experience. Ritual as a mind-body practice can provide an embodied spiritual resource. The origin of ritual is identified as evolutionary adaptive ritualized behaviors universally observed in animals and humans which develop emotional regulation and conceptual cognition. Innate human behaviors of creativity, play, and communication develop ritual. Mechanisms of ritual allow for connection to others as well as to the sacred and transcendent.
Natural and innate behaviors of humans can be used to create rituals for personally meaningful spiritual resources. Understanding the physical properties and mechanisms of ritual making allows anyone to build their own spiritual resources without need of relying on experts or institutionalized programs. This can provide a self-empowering, client-centered intervention for spiritual care.
探讨将具有个人意义的仪式作为西方世俗姑息治疗环境中的一种精神资源的潜力。精神关怀被认为是姑息治疗的关键;然而,缺乏全面的干预措施。在现代社会,有组织宗教的衰落使许多人认定自己“无宗教信仰”或“有精神追求但非宗教信徒”。要评估仪式是否能为这一不断增长的人群提供恰当且符合伦理的精神关怀,需要全面了解后现代社会世俗个体的精神状态和需求,以及对仪式的要素和机制的理论理解。本文旨在通过对不同文献的批判性参与,对这些要素进行全面且有理论依据的探讨。
受复杂性理论启发进行诠释性叙事综述,其基础是将精神需求理解为嵌入社会历史背景中的复杂身心现象。
本叙事综述强调,在后现代后基督教世俗主义中,一个基本的精神需求是对具身精神体验的需求。西方文化中仪式的历史性衰退与具身精神体验的丧失相平行。仪式作为一种身心实践,可以提供一种具身的精神资源。仪式的起源被确定为在动物和人类中普遍观察到的进化适应性仪式化行为,这些行为发展出情绪调节和概念认知。人类天生的创造力、游戏和交流行为发展出了仪式。仪式的机制允许与他人以及与神圣和超验建立联系。
人类的自然和天生行为可用于创造具有个人意义的精神资源的仪式。理解仪式创造的物理特性和机制使任何人都能构建自己的精神资源,而无需依赖专家或制度化项目。这可以为精神关怀提供一种自我赋权、以客户为中心的干预措施。