Te Wairuatanga / Spirituality
Table of contents
He kÄkano ahau i ruia mai i RangiÄtea.
I am a seed which was sewn in the heavens of Rangiatea.
Part of the âtask of dyingâ is to hold space to contemplate and possibly resolve spiritual concerns. Spiritual and existential concerns are not uncommon for people at end-of-life. Spirituality should be routinely assessed, documented and addressed just as other elements of the patientâs care are. Spiritual concerns may influence other symptoms. Spiritual care needs to be patient-led and should be a normal part of history taking and care plans at end-of-life.
There are several points to remember when exploring someoneâs spirituality:
- there is no universally agreed definition of spirituality. It includes the existential to the religious, means different things to different people and may involve a search for â ultimate beliefs /values; a sense of meaning/purpose in life; a sense of connectedness; identity and awareness; and for some people, faith and religion. Another suggestion is that âspirituality is the way individuals seek and express meaning and purpose and experience their connectedness to the moment, to self, to others, to nature, to mortality and to the significant or sacredâ
- spirituality is individually determined and culturally varied
- spiritual paths include nature (garden, sea, wilderness), relationships (self, family, friends, God), aesthetic pursuits (art, poetry, music), metaphysical pursuits (silence, prayer, ritual, philosophy)
- spiritual distress/pain is that caused by the threats to the extinction of the being/ person and their meaning of âselfâ. It is a similar construct to demoralisation, but not to clinical depression
- there is some agreement that religion and spirituality are different but related concepts, with religion being within the broader category of spirituality although religion has become disconnected from spirituality for some
Assessing Spirituality
Many seriously ill patients are likely to want their spirituality attended to, however there are a proportion who will find this intrusive. Chochinovâs enquiry of ââWhat do I need to know about you as a person to give you the best care possible?ââ (Chochinov et al. 2014) can open up this space allowing the patient to establish the direction and priorities. âAre you at peace?â (Steinhauser, K., et al. 2006) is an alternative engagement phrase.
This can be further expanded using a variety of subsequent explorative questions, such as
- what has sustained you through hard times in the past? i.e. sources of strength
- what is most important to you right now?
- what worries you most?
- what gives you meaning and purpose in life?
- if you could have/achieve one thing, what would it be?
- who are the people who are most important to you?
- the things or people who inspire you?
- what gives you hope?
- what is it that keeps you going?
The advantage of a genuine enquiry that is a patient led conversation is that assumptions are dispelled on behalf of the care professional and allows for the patient to hear the articulation of their own internal thoughts and beliefs. To hold this space for a patient to think, speak and explore their true hopes and beliefs requires the care professional to have settled many of these things in their own self.
Alternatively, a spiritual wellbeing survey may be used, for example:
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Below is a list of statements that other people with your illness have said are important. Please circle or mark one number per line to indicate your response as it applies to the past 7 days.
| Not at all | A little bit | Some-what | Quite a bit | Very much | |
|---|---|---|---|---|---|
| I feel peaceful | 0 | 1 | 2 | 3 | 4 |
| I have a reason for living | 0 | 1 | 2 | 3 | 4 |
| My life has been productive | 0 | 1 | 2 | 3 | 4 |
| I have trouble feeling peace of mind | 0 | 1 | 2 | 3 | 4 |
| I feel a sense of purpose in my life | 0 | 1 | 2 | 3 | 4 |
| I am able to reach down deep into myself for comfort | 0 | 1 | 2 | 3 | 4 |
| I feel a sense of harmony within myself | 0 | 1 | 2 | 3 | 4 |
| My life lacks meaning and purpose | 0 | 1 | 2 | 3 | 4 |
| I find comfort in my faith or spiritual beliefs | 0 | 1 | 2 | 3 | 4 |
| I find strength in my faith or spiritual beliefs | 0 | 1 | 2 | 3 | 4 |
| My illness has strengthened my faith or spiritual beliefs | 0 | 1 | 2 | 3 | 4 |
| I know that whatever happens with my illness, things will be okay | 0 | 1 | 2 | 3 | 4 |
Spiritual Distress
This may include a questioning of their own assumed beliefs and making peace with themselves, others or their God or Divine. Understanding and achieving forgiveness for themselves and forgiving others are often essential spiritual tasks that contribute to a âgood deathâ.
Assisting someone to do this requires:
- a non-judgmental approach involving presence, compassion, and empathic and contemplative listening should be used
- the creation of space (âa safe place to sufferâ), being with and listening to (âto be with and to bear witnessâ), appropriate touch and encouraging experiencing the natural and artistic worlds are useful approaches
- spiritual care is generally agreed to be the role of all those involved in care, with the need to involve a specialist (chaplain, tohunga or spiritual care expert) as important as any other aspect of health care
- more specialised interventions include retreats, group therapy, meditation and religious rituals or facilitating engagement with who the patient or whÄnau-family identify as being able to give spiritual guidance
- ethical spiritual care is critical. Proselytising is widely understood to be unethical