Palliative treatment, in considering Attachment Theory and Spirituality, has to take into account two aspects of attachment behavior: initially, it must recognize the fundamental situation of the patient. In the context of this paper, it is worth noting that despite the fact that in the research literature spirituality is often characterized as some kind of intellectual “endowing with meaning,” for the patients as well as the palliative staff members, spirituality is essentially grounded in relationships [60–63]. However, no studies to date have examined how these two factors simultaneously are related to depressive symptomatology in this population. Implications for clinical practice and research are discussed in the final section of the paper. Thus, in the patient’s view God can take the role of a “transcendent caregiver” and “relative” who can accept the patient’s distress. Then, we will discuss the role of spirituality in the palliative context with respect to the role of human and spiritual relationships. In our view, one central issue arises in both concepts: establishing a dialectical balance between security and separation. For a patient, the spiritual relationship would then only be a pale reflection of perceptible and tangible interactions. Instead, they tend to make remarks (openly or hidden) that they have been rejected by their parents but claim not to have missed any parental support or felt any negative emotions towards that lack of interest. [64] report the finding that patients with a nontraditional ecclesiastical spirituality connect transcendent ideas mainly with the larger context of family relationships, whereas patients with a traditional ecclesiastical spirituality tend to center their transcendent relationship on God. In this article, I will share some observations I have made regarding negative entities or negative energies. Though it can certainly sometimes feel this way when on the receiving end of such energies, this is not the case, as on some level the seeming “victim” must have either given permission or is cooperating in some way, creating a weakness in the energy field. For the patients, the palliative situation means an ineluctable abandonment of attachment to family and friends, a situation of loss. Come all ye faithful,”, A. Edwards, N. Pang, V. Shiu, and C. Chan, “Review: the understanding of spirituality and the potential role of spiritual care in end-of-life and palliative care: a meta-study of qualitative research,”, B. Tirgari, S. Iranmanesh, C. M. Ali, and A. Arefi, “Meaning of spiritual care: Iranian nurses' experiences,”, F. Ozbasaran, S. Ergul, A. The caregiver function that had provided a feeling of security has now changed: while before in the situation of the “safe haven,” the caregiver was the goal of the activated attachment behavior, the caregiver now represents the starting point for exploration behavior. A therapeutic intervention should focus on suppressed feelings, for example, by mirroring latent emotions. A few days before her death, the patient fell into a serious delirium that could be treated successfully. Turning to a higher presence, such as God, is in a way an active attempt at connection and building up relationships, and is at the same time an introspection, thus serving both spiritual needs [73, 74]. A Spirit-Releasement Technique from the AngelsThere are many ways to accomplish spirit release during a healing session. M. D. S. Ainsworth, M. C. Blehar, E. Waters, and S. Wall, E. Hesse and M. Main, “Disorganized infant, child, and adult attachment: collapse in behavioral and attentional strategies,”, A. Martin, A. Buchheim, U. Berger, and B. Strauss, “The impact of attachment organization on potential countertransference reactions,”, J. 7 Spiritual Laws December 8-12, 2021 Riviera Maya, Mexico Meditation Immersion June 2 - 6, 2021 ... By letting go of your attachment to the illusion of security, which is really an attachment to the known, you step into the field of all possibilities. Regular meetings with family, physicians, and psychiatrists helped her to express her anxiety to die [13]. If God in the patient’s view is not so much an abstract principle, but someone who personally relates to people, the spiritual relationship in the palliative context can be established in a personal way, too. Emotional predictability can help the patients to establish a secure attachment base and thus experience consistency and reliability [2, 13]. Clinicians knowing and considering the different attachment patterns could both better understand and be less distracted by sometimes contradictory signals and behavior from patients with an insecure attachment pattern and could therefore employ a sufficiently elaborate care approach. Moreover, it has been shown, for example, that patients with a secure attachment pattern demonstrate significantly more successful diabetes treatment adherence than those with an insecure attachment pattern (dismissive, enmeshed, or unresolved).

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