Aspectos psico-emocionales y espirituales al final de la vida: el proceso de morir dignamente.

Saved in:

Bibliographic Details
Title:	Aspectos psico-emocionales y espirituales al final de la vida: el proceso de morir dignamente.
Authors:	Bernad, Alexandra Mejía¹
Source:	Medicina Naturista. jul-dic2008, Vol. 2 Issue 3, p233-245. 13p. 4 Color Photographs, 1 Chart.
Subjects:	SPIRITUALITY, CONDUCT of life, WELL-being, QUALITY of life, HAPPINESS
Abstract (English):	The value of counselling and spiritual well-being is increasingly documented and grows data on the negative impact that has the spiritual suffering on health and symptoms such as pain, depression, anxiety, nausea and vomiting. Those who are dedicated to the care of terminally ill are in line with what was stated from the beginning of the modern hospice movement in the sixties to the present, that the end of life is a unique and complex time offering an opportunity to address the spiritual questions. It is important to try to understand the different dimensions of suffering at the end of life, and thus determine which interventions can provide the necessary comfort, and improve the quality of the time of death. For this, it is useful to know the different emotional reactions that can have a person when confronted with the diagnosis of a serious illness. Likewise, despite the intangible nature of the existential and spiritual dimension, there has been an attempt to define spirituality and have identified some spiritual needs in the terminally ill. Currently there is a range of approaches to assessing the spiritual needs and various models of intervention that may be useful in the clinical context. The existential questions about the human condition can be ignored during many phases on life, but are brought into acuity at the end of life. For individuals who have achieved spiritual well-being, the end of life can be recognized as an active, beautiful time of accelerated growth requiring courage and offering the opportunity to be transformed. However, for those whom the existential questions remain answered and experience is failing to meet the individual's needs, the end of life can reverberate discordantly with despair and anguish. Although dying is part of the human condition, dying poorly ought not to be. Investigators have begun to look at various domains of what constitutes a ⪡good death⪢. A meaningful dying process is one during which the patient is physically, psychologically, spiritually, and emotionally supported by his or her family, friends and caregivers. According to the Institute of Medicine, a good death is one that is ⪡free from avoidable distress and suffering patient, family and caregivers, in general accord with patient's and family's wishes, and reasonable consistent with clinical, cultural, and ethical standards⪢. [ABSTRACT FROM AUTHOR]
Abstract (Spanish):	El valor del apoyo psicológico y el bienestar espiritual está cada vez más documentado y crecen los datos sobre el impacto negativo que tiene el sufrimiento espiritual en la salud y en síntomas tales como el dolor, depresión, ansiedad, náuseas y vómitos. Los que nos dedicamos a la atención de enfermos terminales estamos en consonancia con lo que se afirma desde los inicios del movimiento hospice moderno en la década de los sesenta hasta la actualidad, de que el final de la vida es un tiempo único y complejo que ofrece la oportunidad de abordar las inquietudes espirituales. Es importante tratar de entender, las diferentes dimensiones del sufrimiento en el final de la vida, y así determinar qué intervenciones pueden proporcionar el confort necesario y mejorar la calidad del tiempo del morir. Para esto, es útil conocer las diferentes reacciones emocionales que puede tener una persona cuando se enfrenta al diagnóstico de una enfermedad grave. Así mismo, a pesar de la naturaleza intangible de la dimensión espiritual y existencial, se ha hecho un intento por definir la espiritualidad y se han identificado unas necesidades espirituales en el Enfermo Terminal. Actualmente existen una gama de enfoques para la evaluación de las necesidades espirituales y varios modelos de intervención que pueden ser útiles en el entorno clínico. El cuestionamiento existencial sobre la condición humana puede ser ignorado durante muchas fases de nuestra vida, pero esto puede surgir de una manera aguda en la fase final. Para los individuos que han logrado bienestar espiritual, el final de la vida puede ser reconocido como algo activo, un tiempo hermoso de crecimiento acelerado que requiere valentía y que ofrece la oportunidad para la transformación del ser. Sin embargo, para aquellos a quienes las inquietudes existenciales quedan sin responder y la persona experimenta la sensación de que no se están cumpliendo las necesidades, el final de la vida puede vivirse con desesperación y angustia. Aunque morir es parte de la condición humana, ⪡morir malamente⪢ no lo es. Los investigadores han comenzado a analizar los diversos dominios de lo que constituye una ⪡buena muerte⪢. Una ⪡buena muerte⪢ es un proceso durante el cual el paciente está físicamente, psicológicamente, espiritualmente, emocionalmente apoyado por su familia, amigos y cuidadores. Según el Instituto de Medicina, una buena muerte es aquella que está ⪡libre del sufrimiento evitable, de acuerdo con los deseos del paciente y su familia, y razonablemente coherente con normas clínicas, culturales y éticas⪢. [ABSTRACT FROM AUTHOR]
	Copyright of Medicina Naturista is the property of Sociedad Europea de Medicina Naturista Clasica (Seccion Espanola) and its content may not be copied or emailed to multiple sites without the copyright holder's express written permission. Additionally, content may not be used with any artificial intelligence tools or machine learning technologies. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)
Database:	MedicLatina

Description
Abstract:	The value of counselling and spiritual well-being is increasingly documented and grows data on the negative impact that has the spiritual suffering on health and symptoms such as pain, depression, anxiety, nausea and vomiting. Those who are dedicated to the care of terminally ill are in line with what was stated from the beginning of the modern hospice movement in the sixties to the present, that the end of life is a unique and complex time offering an opportunity to address the spiritual questions. It is important to try to understand the different dimensions of suffering at the end of life, and thus determine which interventions can provide the necessary comfort, and improve the quality of the time of death. For this, it is useful to know the different emotional reactions that can have a person when confronted with the diagnosis of a serious illness. Likewise, despite the intangible nature of the existential and spiritual dimension, there has been an attempt to define spirituality and have identified some spiritual needs in the terminally ill. Currently there is a range of approaches to assessing the spiritual needs and various models of intervention that may be useful in the clinical context. The existential questions about the human condition can be ignored during many phases on life, but are brought into acuity at the end of life. For individuals who have achieved spiritual well-being, the end of life can be recognized as an active, beautiful time of accelerated growth requiring courage and offering the opportunity to be transformed. However, for those whom the existential questions remain answered and experience is failing to meet the individual's needs, the end of life can reverberate discordantly with despair and anguish. Although dying is part of the human condition, dying poorly ought not to be. Investigators have begun to look at various domains of what constitutes a ⪡good death⪢. A meaningful dying process is one during which the patient is physically, psychologically, spiritually, and emotionally supported by his or her family, friends and caregivers. According to the Institute of Medicine, a good death is one that is ⪡free from avoidable distress and suffering patient, family and caregivers, in general accord with patient's and family's wishes, and reasonable consistent with clinical, cultural, and ethical standards⪢. [ABSTRACT FROM AUTHOR]
ISSN:	15763080