PubMed Health⌕ Search

SEARCH · PubMed Health

Results for “Hinduism”

Explore indexed PubMed citations for clinical trials, systematic reviews and public health research. Read source abstracts and follow each citation to its original PubMed record.

Quote a phrase for an exact phrase match. Source license links do not imply unrestricted reuse.

At least 19 recordsLinked to original sources
PubMedDate not supplied

Nursing with dignity. Part 7: Hinduism.

This article outlines the main beliefs and customs of Hinduism. It offers some guidelines to enable nurses to provide sensitive and appropriate nursing care to Hindu patients.

Attitude to Health↗
PubMed1986

[Union of the male and female--in partnership. Illustrated by interpretations and demonstrations from Hinduism and Tantric Buddhism].

Following the originally dominant matriarchate, patriarchy took over and still reigns in present-day society, although we are now in the midst of a period of transition towards a man/woman relationship on partnership basis. This principle of "two units combining to form one", this unification of two opposing and complementary principles has been depicted in a model manner in the iconography of Hinduism and Tantric Buddhism. The attributes of these religions are described with the help of characteristic pictures and sculptures.

Buddhism↗
PubMed2000

Bioethics for clinicians: 19. Hinduism and Sikhism.

Hindus and Sikhs constitute important minority communities in Canada. Although their cultural and religious traditions have profound differences, they both traditionally take a duty-based rather than rights-based approach to ethical decision-making. These traditions also share a belief in rebirth, a concept of karma (in which experiences in one life influence experiences in future lives), an emphasis on the value of purity, and a holistic view of the person that affirms the importance of family, culture, environment and the spiritual dimension of experience. Physicians with Hindu and Sikh patients need to be sensitive to and respectful of the diversity of their cultural and religious assumptions regarding human nature, purity, health and illness, life and death, and the status of the individual.

Adult↗
PubMed1992

Death with dignity: significance of religious beliefs and practices in Hinduism, Buddhism, and Islam.

1. Nurses can help individuals more readily deal with death and dying by examining cultural variations in death reactions and rituals. This helps to humanize care. 2. Caring for a dying client is a complex and challenging responsibility and requires physical, emotional, and spiritual support to ensure a peaceful and dignified death. 3. Clients turn to religion for peace and comfort during times of crisis, such as serious illness and impending death. It is necessary to understand the impact of religious beliefs and practices to provide quality holistic care.

Buddhism↗
PubMed1995

Disability in an eastern religious context: historical perspectives.

Disability in the past of eastern religions has attracted little formal or comparative scrutiny. A range is sketched here of historical data, viewpoints and attitudes on disability in Hinduism, Buddhism and Islam, which continue to influence the thoughts of half the world's population. Approaches for more detailed studies are suggested, moving towards such global measures for understanding, remediating and accommodating disability as would be more appropriate and acceptable to the non-western majority. Popular notions associated with disabilities in these religions are discussed.

Asia↗
PubMed2005

Attitudes of Asian-Indian Hindus toward end-of-life care.

The population of older adults in the United States is increasing in cultural diversity. Thus, an appreciation of cultural perspectives regarding end-of-life care may benefit practicing physicians. This article addresses end-of-life care issues from the perspective of Hinduism--a faith embraced by a growing demographic of the U.S. population-and also reviews basic Hindu philosophical concepts salient to caring for patients at the end of life.

Aged↗
PubMed1975

Observations on a sidewalk ashram.

Meetings between an American guru and his followers were observed and 14 of the devotees were interviewed. Virtually all gave histories of chronic unhappiness and unsatisfactory parental relations. On involvement with the guru and a new 'family,' the experienced increased well-being and periods of bliss, and their acceptance of mystic Hindu beliefs was solidified. Factors relating to the devotees' psychological 'lift' are delineated, including ways that the bond to the leader possibly aided them in dealing with inner conflict. Earlier experiences with psychedelic drugs appeared to have influenced many of the subjects to Hinduism and the guru. It is postulated that a psychological characteristic of the devotees is a strong underlying wish for union with a powerful object,and that this bore on their susceptibility to the influence of certain regressive psychedelic experiences.

Adult↗
PubMed1985

Sanctified madness: the God-intoxicated saints of Bengal.

The saintly madman is a familiar character in South Asia. To outer appearances he is no different from a lunatic, but the mad saint comes to be revered because his idiocy is popularly believed to arise from a different cause than ordinary madness. The common psychopath neglects social conventions because his consciousness is dimmed by incapacity; the saintly madman also breaches convention, but does so because his heightened consciousness has liberated him from the bonds of convention that entrap ordinary people. In the terms of Hinduism, he has tasted the divine nectar of God-realization and has returned to the human realm intoxicated by the experience. In this paper two popular God intoxicated saints of Bengal are discussed. The question is posed whether 'God intoxication' can be considered a culture-bound syndrome of Bengal. The concept of 'culture bound syndrome' is found to be too narrow to encompass the most significant issues to arise from reflection on the characteristics of the God intoxicated. These larger issues have to do with the relationship between cultural practices and models and mental states (whether deviant, as implied by the term 'syndrome' although deviance does not always carry the negative connotation implicit in 'syndrome', or normal). It is suggested that all cultures culture a limited range of mental states and thus the questions posed by the notion of culture bound syndromes are subsumed by larger questions about the relationship of all mind-states to the socio-cultural environment which conditions them. The conclusion is that God intoxication is indeed a uniquely Bengali mental condition, with variants throughout South Asia and kinship to other mystical states, but that the concept of 'syndrome' is not useful.

Adult↗