⌚ My Reflection: My Baycrest Clinical Experience

Especially exciting are new chapters on My Reflection: My Baycrest Clinical Experience and dealing with old, long-standing core beliefs and My Reflection: My Baycrest Clinical Experience to replace them, as well as dealing with underlying assumptions and behavioral experiments. And the only thing worth living for My Reflection: My Baycrest Clinical Experience love. I am always learning from these inspirited others who My Reflection: My Baycrest Clinical Experience this framework a living presence in Julius Caesar Theme Analysis personal and My Reflection: My Baycrest Clinical Experience sional lives in nursing and health care. Continue to breathe. As the transposition from Carative Nursing Rhode Island Settlers Caritas My Reflection: My Baycrest Clinical Experience Science occurred, a new vocabulary for an ontological phenomenon was revealed, allowing for new ways of thinking about caring and inviting a new image, My Reflection: My Baycrest Clinical Experience Benefits Of African American Education metaphor, of caring-healing My Reflection: My Baycrest Clinical Experience to develop. This belief is often what people return to in calling My Reflection: My Baycrest Clinical Experience their hope and faith, their belief in miracles as Essay On Mexico City Pollution source of strength.

Sample Reflection: Reflecting on a Course Activity

Download Free PDF. Afifah Kusuma. A short summary of this paper. ANSI Z Includes bibliographical references and index. ISBN pbk. Nursing—Psy- chological aspects. Nurse and patient. Helping behavior. Nurse-Patient Relations. Nursing Care—methods. Philosophy, Nurs- ing. WY 87 Wn ] RT W37 My gratitude and love to my beautiful daughters, Jennifer and Julie. I also wish to honor the teachings, support, and lessons learned from my late husband, Douglas, who was with me for the duration of the writing of the first edition of this book.

The students at the University of Colorado, and stu- dents and colleagues around the world, continue to inspire and inform me about the deeper nature of this work and its potential for generating love and caring globally, opening new horizons for caring, healing, and peace in the world. I am always learning from these inspirited others who make this framework a living presence in their personal and profes- sional lives in nursing and health care. This work serves somewhat as a continuing message to the next genera- tion of nurses and health practitioners engaged in and committed to Caritas practices. I also remind all: I write and teach what I am learning, needing continu- ally to learn. Background 1 Part II. Caring Science as Context 13 Chapter 1. Critiquing Nursing Education Chapter She has offered her talents to support me and my activi- ties and requests related to this book and also to other professional work emerging from my writings.

She has created new templates for my Web site www. Further, she has served as Web master and assistant to the emerg- ing international group, the International Caritas Consortium www. This new, revised edition seeks to keep the caring- healing values, concepts, hopes, and vision alive in the world for all those committed to a Philosophy and Science of Human Caring as the foundation for nursing and health care and for sustaining human- ity itself. I sit in the quiet, reengaging with my very first book on the philosophy and science of caring in nursing.

The original work presented this framework as the foundation, the soul, the core and essence of nursing as a discipline and a profession. Just as the high tide comes at noon and the low tide recedes at sunset, I place myself with the rhythm of the sea. So, I prepare to revise and update this original work as I come full circle in reviewing my life, my work, and my career, mov- ing to another rhythmic space for this time in my personal and profes- sional life world. Or rather, I let it all move me, take me, wash over me, prepare me for a new space in my thinking and reconnecting—like a new wave upon the shore, yet with familiarity of the oceanic sea-of-thinking, which still runs through my life and my collected work on caring.

I am continually writing, teaching, pondering what I need to learn. Not knowing how this revised edition will unfold but open to its emergence, I invite others to enter into and follow my path into the future. At this moment I am both somber and celebratory as I journey into the process. Caring begins with being present, open to compassion, mercy, gentleness, loving-kindness, and equanimity toward and with self before one can offer compassionate caring to others. It begins with a love of humanity and everything that is living: the immanent, subtle, radiant, shadow-and-light vicissitudes of experiences along the way— honoring with reverence the mystery, the unknowns, the imperma- nence and changes but actively, joyfully participating in all of it, the pain, the joy, and everything.

I invite you to briefly dwell in silence, open your heart as well as your mind; offer a sense of gratitude for your life and all that has brought you to this point in time. Thus, you begin to realize with this entering space of pause, silence, breath, and gratitude that this evolved work is more than a new edition of an original work; it evokes a contemplative, reflec- tive quieting down. Photo by AliveStudios. P r efac e reconnect with the timeless collective foundation and very soul of this ancient, pioneering, and noble profession.

It is hoped that this continuing work will arouse a remembering of why you entered this field, reconnecting with what is keeping you involved and the knowledge, values, and practices that are essential if you, other nurses, and nursing itself are to sustain the enduring and timeless gift of offering informed, moral, knowledgeable, compas- sionate human caring-healing services to sustain humanity in our daily work and in the world. I am truly honored and blessed because you are part of my jour- ney. I thank you for being a sojourner on this path. Young Girls Walking by Edouard Vuillard, c. If what anyone tells you is fear-based, limited, or limiting Also bless them and turn away. Turn toward love and caring from own deep self.

This book was published before formal attention was being given to nursing theory as the foundation for the discipline of nursing and before much focus had been directed to a meaningful philosophical foundation for nursing science, educa- tion, and practice. The theoretical concepts were derived and emerged from my personal and professional experiences; they were clinically inducted, empirically grounded, and combined with my philosophical, ethical, intellectual, and experiential background Watson Thus, the early work emerged from my own val- ues, beliefs, perceptions, and experience with rhetorical and ineffable questions.

For example, what does it mean to be human? What does it mean to care? What does it mean to heal? Questions and views of personhood, life, the birth-death cycle, change, health, healing, rela- tionships, caring, wholeness, pain, suffering, humanity itself, and other unknowns guided my quest to identify a framework for nursing as a distinct entity, profession, discipline, and science in its own right—sep- arate from, but complementary to, the curative orientation of medi- cine Watson My views were heightened by my commitment to 1 the professional role and mission of nursing; 2 its ethical covenant with society as sustaining human caring and preserving human dig- nity, even when threatened; and 3 attending to and helping to sustain human dignity, humanity, and wholeness in the midst of threats and crises of life and death.

All these activities, experiences, questions, and processes transcend illness, diagnosis, condition, setting, and so on; they were, and remain, enduring and timeless across time and space and changes in systems, society, civilization, and science. The original work has expanded and evolved through a gen- eration of publications, other books, videos, and CDs, along with clin- ical-educational and administrative initiatives for transforming profes- sional nursing.

A series of other books on caring theory followed and have been translated into at least nine languages. A Theory of Nursing New York: National League for Nursing. Edinburgh, Scotland: Churchill-Livingstone. Philadelphia: F. See also Web site Watson a for complete citations of books and publications. These factors were identified as the essential aspects of caring in nursing, without which nurses may not have been practic- ing professional nursing but instead were functioning as technicians or skilled workers within the dominant framework of medical techno- cure science. This work has stood as a timeless classic of sorts on its own. It has not been revised since its original publication; only reprints have kept it alive, thanks to the University Press of Colorado.

This edition is an expanded and updated supplement of the original text, with completely new sections replacing previous sections while other sections that remain relevant are included with only minor revisions. I have been advised to retain the original text in this revision so essential parts of it remain alive, since the original version may eventually go out of print. Thus, this work retains core essentials of the original text while updating that text with new content, bringing the original book full circle with my own evolution and changes in the work across an almost thirty-year span. To provide the context for this evolution before I address revi- sions of the original text , I provide a brief overview of the focus and content of the other books that serve as a background for my evolv- ing work, all of which emerged from the original text of Nursing: The Philosophy and Science of Caring.

It expands on the philosophical, transpersonal aspects of a caring moment as the core framework. This second theory text seeks to make more explicit the reality that if nursing is to survive in this millennium, it has to sustain and make explicit its covenant with the public. This covenant includes taking mature professional responsibility for giving voice to, standing up for, and acting on its knowledge, values, ethics, and skilled practices of caring, healing, and health. Watson Thus, a human science and human caring orientation differs from con- ventional science and invites qualitatively different aspects to be hon- ored as legitimate and necessary when working with human experi- ences and human caring-healing, health, and life phenomena.

What we all learn from it is self-knowledge. The self we learn about or dis- cover is every self: it is universal. This human-to-human connection expands our compassion and caring and keeps alive our common humanity. All of this process deepens and sustains our shared humanity and helps to avoid reducing another human being to the moral status of object Watson This second work concludes with a sample of human science meth- odology as a form of caring inquiry. Transcendental phenomenology is discussed as one exemplar of a human science—Caring Science experi- ence of loss and grief experienced and researched among an Aboriginal tribe in Western Australia. Thus, the transcendent views were consistent with transpersonal dimensions and provided space for paradox, ambiguity, sensuous reso- nance, and creative expressions, going beyond the surface phenom- enology Watson — Finally, this second book launched my ideas and set the foun- dation for the next evolution of my work on Caring Science that followed.

The third book, Postmodern Nursing and Beyond , brought focus to the professional paradigm that is grounded in the ontology of relations and an ethical-ontological foundation before jumping to the epistemology of science and technology. In this book the spiritual and evolved energetic aspects of caring consciousness, intentionality, and human presence and the personal evolution of the practitioner became more devel- oped. This evolution was placed within the emerging postmodern cos- mology of healing, wholeness, and oneness that is an honoring of the unity of all. This postmodern perspective, as developed in the third book, attempts to project nursing and health care into the mid-twenty- first century, when there will be radically different requirements for all health practitioners and entirely different roles and expectations between and among the public and health care systems Watson xiii.

Prominent in this text is an emphasis on the feminine yin energy needed for caring and healing, which nursing, other practitioners, and society alike are rediscovering because the dominant system is imbal- anced with the archetypal energy of yang, which is not the source for healing. Nursing itself serves as an archetype for healing and rep- resents a metaphor for the deep yin healing energy that is emerging within an entirely different paradigm. What is proposed is a funda- mental ontological shift in consciousness, acknowledging a symbiotic relationship between humankind-technology-nature and the larger, expanding universe.

This evolutionary turn evokes a return to the sacred core of humankind, inviting mystery and wonder back into our lives, work, and world. Such views reintroduce a sense of reverence for and openness to infinite possibilities. My most recent theoretical book, Caring Science as Sacred Science which received an American Journal of Nursing [AJN] Book of the Year award in in the category of research , expands further upon the earlier works on caring. This work places Caring Science within an ethical—moral—philosophically evolved, scientific context, guided by the works of Emmanual Levinas , French and Knud Logstrup , Danish.

This latest work on Caring Science seeks a science model that reintegrates metaphysics within the material physical domain and reinvites Ethics-of-Belonging to the infinite field of Universal Cosmic Love Levinas as before and underneath Being-by-Itself alone— no longer separate from the broader universal field of infinity to which we all belong and to which we return from the earth plane.

Indeed, it has been acknowledged in peren- nial philosophies and Wisdom Traditions across time, cultures, and a diversity of belief systems that the greatest source of healing is love. Thus, my book on Caring Science brings a decidedly sacred dimen- sion to the work of caring, making more explicit that we dwell in mys- tery and the infinity of Cosmic Love as the source and depth of all of life. We come from the spirit world and return to the spirit source when vulnerable, stressed, fearful, ill, and so forth.

In this framework it is acknowledged that we are working with the inner life forces, life energy, and the soul, if you will, of self and other and that we need to connect with the universal infinite field. He [sic] experiences [self], thoughts and feelings, as something separated from the rest, a kind of optical illusion. Our task must be to free ourselves from this prison [of illusion] by widening our circle of compassion [love and caring] to embrace all living creatures and the whole of nature in all its beauty.

Nobody is able to achieve this completely, but the striving for such achievement is in itself part of the libera- tion. Albert Einstein quoted on title page of Williamson When we are conscious of an expanded cosmology and an expanded, deeper moral-ethical foundation, we gain new insights and awakenings; we open to the sense of humanity-in-relation-to-the- larger-universe, inspiring a sense of wonder, wisdom, awe, and humil- ity.

We are invited to accept our need for wisdom, beyond information and knowledge alone, and to surrender to both that which is greater than our separate ego-self and the outer world we think we have con- trol over and seek to manipulate. In the present work I reassert the emerging, evolving wonder at and appreciation for viewing the human-universe as One. The holo- graphic view of caring mirrors the holographic universe: that is, the whole is in each part, and each part affects the whole. So, in developing concepts and practices, theories and philoso- phies of caring-healing that intersect with Love, we invoke Caring as part of our consciousness and intention to affect the whole with prac- tical engagement from our own unique gifts and talents.

In doing so, our part of personal and professional work is contributing to and mak- ing a difference in the moment but is also affecting the holographic universal field that surrounds us and to which we all belong. If one person is healed, it is helping to heal all. If others are healed, it helps us heal. The mutu- ality of Caring affects the universal field to which we all belong, and we energetically affect it with our consciousness and our concrete acts. I now, thirty years later, after offering an overview and update of the previous texts of my evolved work in Caring Science and the Theory of Human Caring, turn back to the original text and offer revi- sions and current perspectives for the new edition.

Ironically, and per- haps not surprisingly, the original text held the blueprint for the evolu- tion of these ideas that have both sustained and expanded over these years. I now ponder suggesting that today, almost thirty years later, it perhaps could equally be framed as Caring: The Philosophy and Science of Nursing. Discussions and ambiguity remain as to the nature of Caring Science and its relation to nursing sci- ence. Rhetorical questions arise, such as, are there distinct differences between the two? Do they overlap? Do they intersect? Are they one and the same? These questions perhaps remain, but the present work offers a distinct position.

By transposing the order of Nursing and Caring, it invites a new discourse and context. It reintroduces spirit and sacred dimensions back into our work and life and world. It allows for a reunion between metaphysics and the material-physical world of modern science. In positing Caring Science as the disciplinary context and matrix that guides professional development and maturity, I acknowledge that there is a difference between the discipline of nursing and the pro- fession of nursing. It is widely known that the discipline of any field should inform the profession. The profession, without clarity of its disciplinary con- text, loses its way in the midst of the outer-worldly changes and forces for conformity to the status quo of the moment. If nursing across time had been born and matured within the consciousness and clarity of a Caring Science orientation, perhaps it would be in a very different evolved place today: a place beyond the struggles with conventional biomedical-technical science that linger still, beyond the crisis in care that haunts hospitals and systems today, beyond the critical shortage of nurses and nursing that society is expe- riencing at this turn in history, and beyond the noncaring communities in our life and world.

Our world is increasingly struggling with wars, violence, and inhumane acts—be they human-to human, human-to- environment, or human-to-nature. In spite of an evolved cosmology for all disciplines today, includ- ing physics and basic sciences and other scientific fields, we still often find ourselves locked in outdated thinking within a separatist-material- physical world ontology and an outer-worldview as our starting point. Caring Science makes more explicit that unity and connectedness exist among all things in the great circle of life: change, illness, suffering, death, and rebirth.

A Caring Science orientation moves humanity closer to a moral com- munity, closer to peaceful relationships with self—other communities— nations, states, other worlds, and time. Its social, moral, and scientific contributions lie in its professional commitment to the values, ethics, and ideals of Caring Science in theory, prac- tice, and research. Every society has had some people who have cared for others. A caring atti- tude is not transmitted from generation to generation by genes. It is transmitted by the culture of a society. The culture of nurs- ing, in this instance the discipline and profession of nursing, has a vital social-scientific role in advancing, sustaining, and preserv- ing human caring as a way of fulfilling its mission to society and broader humanity.

Caring is considered as one central feature within the meta- paradigm of nursing knowledge and practice. It is located within a worldview that is non-dualistic, relational, and unified, wherein there is a connectedness to All: the universal field of Infinity: Cosmic love. Caring Science within this worldview intersects with the arts and humanities and related fields of study and practice.

Caring: Science-Arts-Humanities To understand nursing as a discipline and a distinct field of study is to honor it within a context of art, the humanities, and expanding views of science. As a distinct discipline, it is necessary to acknowledge that nursing and Caring reside within a humanitarian as well as a scientific matrix; thus, there is an intersection among the arts, humanities, phi- losophy, science, and technology. The discipline encompasses a broad worldview that honors evolving humanity and an evolving universe that is full of wonder and unknowns as well as known set expectations about our world.

Just as the profession may detour at times from its disciplinary heritage, so too we often forget that an equal need exists for humanis- tic-aesthetic views of a similar phenomenon. Humanities and the arts seek to answer different questions than science does. It continues to be important to understand the essential characteristics they all bring and the ways in which they are similar and different and in which they also converge. For example, conventional science is concerned with order, pre- diction, control, methods, generalizations, detachment, objectivity, and so forth. Science in this context cannot answer certain questions about humanity, about caring and what it means to be human. Science generally is not concerned with specific individual responses but more with prediction and generalizations about anonymous others.

It cannot be expected or called upon to keep alive a sense of common humanity Watson It does not offer insights into depth of human experiences such as pain, joy, suffering, fear, forgiveness, love, and so on. Such in-depth exploration of human- ity is expressed and pondered through study of philosophy, drama, the arts, film, literature, humanistic studies in the liberal arts, humani- ties proper, and so on. This perspective is learned through self-knowl- edge, self-discovery, and shared human experiences, combined with the study of human emotions and relations that mirror our shared humanity. In spite of inherent differences between science and the humani- ties, both fields and, in fact, all fields of study are changing, expand- ing, growing into new dynamic intersections between and among each other.

There is a convergence between and among art, science, and spirituality; this convergence is becoming more prevalent among emerging models of mind-body-spirit medicine, so-called comple- mentary-alternative-integrative medicine, and new understandings of the physics of science, energy medicine, spirituality and healing, and so forth. As Housden put it, art helps our eyes see more than they usually do: about life in general but also about ourselves. The same can be said for the humanities, drama, and also science, opening up a new horizon of meaning and possibilities. In considering Caring Science, art, the humanities, and the beauty of science and life itself all come into play.

No reason can be asked or given why the soul seeks beauty. It is this engagement in art and a sense of beauty that gives rise to wonder, to questioning, and to pondering our Being. The art and science of caring-healing is emerging in mainstream medicine and nursing, as the public has a hunger for the intersection among art, science, beauty, and spiritual dimensions of the healing arts and health and also has a greater sense of self-knowledge, self- control, and well-being. In any event, in nursing and caring-healing work, we draw upon healing arts in a more expanded way that integrates science, art, beauty, and spirituality. Diverse categories of healing arts are emerging. Lafo, Capasso, and Roberts Caring Science seeks to combine science with the humanities and arts.

Caring Science is not neutral with respect to human values, goals, subjective individual perceptions, and meanings. It is not detached from human emotions and their diverse expressions, be they cultur- ally bound or individually revealed. The discipline of nursing—guided by a Caring Science orienta- tion—seeks to study, research, explore, identify, describe, express, and question the relation and intersection between and among the ethi- cal, ontological, epistemological, methodological, pedagogical, and praxis aspects of nursing, including health policies and administra- tive practices. Thus, a Caring Science orientation seeks congruence between and among clinical nursing science, humanities, the arts, and the human subject matter and phenomena of caring knowledge and practices.

This form of Being is a form of human literacy, human artistry. Such literacy includes an evolved and continually evolving emo- tional heart intelligence, consciousness, and intentionality and level of sensitivity and efficacy, followed by a continuing lifelong process and journey of self-growth and self-awareness. Perhaps this requirement was and has always been present in the tradition of heal- ing professions, but somewhere along the way professional education and practices took a detour from the very foundation of our shared humanity.

A return to a focus on Ontological Competencies, within the evolved notion of Caring Literacy, seems essential to balance and carry out the pervasive technological competencies, helping to make these skills and forms of Being part of the requirements for nursing education and practice. For more exploration of these ideas within the context of Nightingale, see Watson chapter In addition, an emerging project from the International Caritas Consortium ICC is focused on Caring Literacy and Caritas Literacy, seeking more and more specificity in the knowledge, skills, and ways of being to manifest such literacy. A working document is found in the Addenda as well as on the Web site www. It is found in Addendum III. This latest ICC document on Caritas Literacy is based on meetings, dialogue, and previous work among the subgroup members: J.

I invite readers to identify the ontological-literacy processes they bring to their caring-healing practice and to continue to contribute to more specificity so these practices can be taught, documented, researched, and practiced. Thus, the nurse is invited to engage in significant insight into the Nurse-Self as an energetic-vibrational field of consciousness and inten- tionality Quinn , affecting the entire environment for better or for worse. As the nurse cultivates these ontological literate abilities and sensitivities of caring, there is an invitation to open to inner healing processes that expand to infinite new possibilities.

Ontological—Caring Literacy directions serve only as examples of the intersection between technological competencies and emotional- intellectual literacy of human caring skills of Being-Caring. Such explo- ration into the literacy of caring incorporates the ethical, philosophi- cal, and theoretical foundations of professional caring-healing. This view of Caring Literacy serves as core knowledge that leads directly back to the original Carative Factors and the evolution toward Caritas Consciousness and Caritas Processes. These evolved concepts are pre- sented in Chapter 2. This revised, updated edition builds upon the primary source mate- rial from the text and its evolution from what is known as the ten Carative Factors CFs toward ten Caritas Processes CPs.

Likewise, this revision incorporates ideas from my previous published works, sum- marized and developed as background in Section I. Table 2. The original ten Carative Factors, juxtaposed against the emerging Caritas Processes, are summarized in Table 2. Formation of a humanistic-altruistic system of values 2. Instillation of faith-hope 3. Cultivation of sensitivity to oneself and others 4. Development of a helping-trusting relationship 5. Promotion and acceptance of the expression of positive and negative feelings 6. Systematic use of the scientific problem-solving method for decision making refined in as use of creative problem-solving caring process 7.

Promotion of interpersonal teaching-learning 8. Provision for a supportive, protective, and or corrective mental, physical, sociocul- tural, and spiritual environment 9. Assistance with gratification of human needs Watson Nursing: The Philosophy and Science of Caring. Boston: Little, Brown, 9— The ten original Carative Factors remain the timeless structural core of the theory while allowing for their evolving emergence into more fluid aspects of the model captured by the ten Caritas Processes. In introducing the original concept of Carative Factors as the core for a nursing philosophy and science, I was offering a theoreti- cal counterpoint to the notion of Curative, so dominant in medical science.

Thus, the Carative Factors provided a framework to hold the discipline and profession of nursing; they were informed by a deeper vision and ethical commitment to the human dimensions of caring in nursing—the art and human science context. I was seeking to address those aspects of professional nursing that transcended medical diagno- sis, disease, setting, limited and changing knowledge, and the techno- logical emphasis on very specialized phenomena. I was asking, What remains as core? Humanistic-altruistic values 1. Practicing loving-kindness and equanimity for self and other 2. Cultivating sensitivity to oneself 3. Developing a helping-trusting, 4. Developing and sustaining a helping-trusting, human caring relationship authentic caring relationship 5.

Promoting and accepting 5. Being present to, and supportive of, the expres- expression of positive and sion of positive and negative feelings as a con- negative feelings nection with deeper spirit of self and the one- being-cared-for 6. Systematic use of scientific 6. Promoting transpersonal 7. Providing for a supportive, 8. Reverentially and respectfully assisting with basic needs; holding an intentional, caring con- sciousness of touching and working with the embodied spirit of another, honoring unity of Being; allowing for spirit-filled connection Allowing for existential- Sources: J.

Boston: Little, Brown; www. I identified these ten factors as the core activities and orientations a professional nurse uses in the delivery of care. They are the common and necessary professional practices that sustain and reveal nursing as a distinct caring profession, not as comprising a group of technicians. Nurses apply the CFs constantly but are not aware of them, nor have they necessarily named them. Thus, nurses generally are not conscious of their own phenomena; they do not have the language to identify, chart, and communicate systematically and so on.

This is a result of both a lack of awareness and terminology of caring and of recognized knowledge of those everyday practices that define their work. Without an awareness, additional education, and advancement of professional caring in nursing, these factors are likely to occur in an ad hoc, rather than a systematic, fashion. If nurses are committed to a model of professional caring-healing, going beyond conventional medicalized-clinical routines and indus- trial product-line views of nursing and humanity , yet do not have a theoretical guide to honor, frame, discuss, develop, and advance their profession, a demoralized experience and despair set in over time Swanson If this continues, there is little hope for the survival of professional nursing and its caring-healing practices.

Without honoring and attend- ing to Caring Science knowledge and practices, nursing will not be fulfilling its scientific, ethical, professional covenant with its public or even with itself. Moving from Carative to Caritas From an academic standpoint related to knowledge development and theory evolution, one can consider that I used the technical pro- cess of concept derivation Walker and Avant and extension in transposing and redefining Carative Factors to Caritas Processes. That is, in working within the original field of Nursing and Carative think- ing, I sought to redefine Carative from the parent field, Nursing, to the new field of Caring Science with its explicit ethic, worldview, and so on. The broader field of Caring Science and its expanded cos- mology of unity, belonging, and infinity of the universal field of Love allowed for a more meaningful redefinition for the phenomenon of Caritas Nursing to result.

As the transposition from Carative Nursing to Caritas Caring Science occurred, a new vocabulary for an ontological phenomenon was revealed, allowing for new ways of thinking about caring and inviting a new image, even a metaphor, of caring-healing practices to develop. While each of the original Carative Factors has been transposed and extended into the new language of Caritas, several core principles are the most essential with respect to a change in consciousness. These five cultivated areas of Caritas are those that help distinguish the core differences between the notions of Carative and Caritas.

In moving from the concept of Carative to Caritas, I am overtly evoking Love and Caring to merge into an expanded paradigm for the future. Such a perspective ironically places nursing in its most mature paradigm while reconnecting with the heritage and foundation of Nightingale. With Caritas incorporated more explicitly, it locates the theory within an ethical and ontological context as the starting point for considering not only its science but also its societal mission for humanity.

This direction makes a more formal connection between caring and healing and the evolved human consciousness. The back- ground for this work is available in Watson a. Emergence of Caritas Nursing and the Caritas Nurse My evolution toward Caritas Processes is intended to offer a more fluid language for understanding a deeper, more comprehensive level of the work, as well as guidance toward how to enter into, interpret, sustain, and inquire about the intention and consciousness behind the original Carative Factors. Moreover, Caritas captures a deeper phenomenon, a new image that intersects professional-personal practices while open- ing up a new field of inquiry for nursing and Caring Science.

However, as one steps into this new work, it is important to con- sider both the original CFs and the evolved CPs holographically, in that the whole is in any and every part. What is emerging throughout this shift to Caritas Processes is an acknowledgment of a deeper form of nursing: Caritas Nursing and the Caritas Nurse. This caring consciousness orientation informs the professional actions and relationships of a Caritas Nurse, even while she or he is engaged in the required routine or dramatic, practical-technical world of clinical practices.

How is such a value system to be cultivated and sustained for professional caring practices? These are only some examples of how to enter into and sustain this professional ethic of altruism and loving-kindness. This work is related not only to caring but also to the health and healing of practitioner as well as patient. It is Love in the fullest universal, cosmic sense. What is the greatest source of Healing? It, too, is Love. Thus, one can better appreciate the gifts of giving and receiving, being there for another person to offer presence, loving consciousness, and informed moral caring actions in the midst of suffering, despair, love, hate, illness, sorrow, questions, trauma, unknowns, fears, hopes, and so on.

This level of consciousness with which to enter and sus- tain professional caring in nursing, while honoring our deep human- ity, is founded on a very different model than conventional nursing and medicine. This mode of Caritas thinking invites a total transformation of self and systems. In this model of Caring Science, the changes occur not from the outer focus on systems but from that deep inner place within the creativity of the human spirit.

At the same time, the shift allows for nurses and nursing to evolve toward accessing a more fluid, expressive language for com- prehending and articulating the deeper meaning behind the original factors. Teilhard de Chardin Caritas comes from the Latin word meaning to cherish, to appre- ciate, to give special, if not loving, attention to. It represents char- ity and compassion, generosity of spirit.

It connotes something very fine, indeed, something precious that needs to be cultivated and sustained. Bringing Love and Caring together this way invites a form of deep transpersonal caring. While health may be considered to represent expanding con- sciousness, Love is the highest level of consciousness and the great- est source of all healing in the world. This connection with Love as a source for healing extends from the individual self to nature and the larger universe, which is evolving and unfolding. This cosmology and worldview of Caring and Love—Caritas—is both grounded and meta- physical; it is immanent and transcendent with the co-evolving human in the universe Watson , a.

It is when we include and bring together Caring and Love in our work and our lives that we discover and affirm that nursing, like teach- ing, is more than a job. It is a life-giving and life-receiving career for a lifetime of growth and learning. It is maturing in an awakening and an awareness that nursing has much more to offer humankind than sim- ply being an extension of an outdated model of medicine and medical- techno-cure science.

Nursing helps sustain human dignity and human- ity itself while contributing to the evolution of human consciousness, helping to move toward a more humane and caring moral community and civilization. As nursing more publicly and professionally asserts these positions from a Caring Science context for its theories, ethics, and practices, we are invited to relocate ourselves and our profession away from a dominant medical science mind-set. Such thinking calls forth a sense of reverence and sacred- ness with regard to our work, our lives, and all living things.

It incorpo- rates art, science, and spirituality as they are being redefined. Each person is asked, invited, if not enticed, to examine, explore, challenge, and question for self and for the profession the critical intersections between the personal and the professional. This revised work calls each of us into our deepest self to give new meaning to our lives and work, to explore how our unique gifts, talents, and skills can be translated into compassionate human car- ing—healing service for self and others and even the planet Earth. It is hoped that at some level this work will help us all, in the caring-healing professions, to remember who we are and why we have come here to do this work in the world.

Return to Love as the Basis for Caritas Consciousness and Gratitude Toward Self-Others In a world like ours, where death is increasingly drained of mean- ing, individual authenticity lies in what we can find that is worth living for. And the only thing worth living for is love. Love for one another. Love for ourselves. Love of our work. Love of our destiny, whatever it may be. Love for our difficulties. Love of life. The love that could free us from the mysterious cycles of suffering. The love that releases us from our self-imprisonment, from our bitterness, our greed, our madness-engendering competitiveness.

The love that can make us breathe again. Love a great and beautiful cause, a wonderful vision. A great love for another, or for the future. The love that reconciles us to ourselves, to our simple joys, and to our undiscovered repletion. A creative love. A love touched with the sublime. Love and compassion must begin with kindness toward ourselves. One of the greatest blocks to loving kindness is our own sense of unworthiness. Kornfield , , The Carative Factor: Formation of Humanistic-Altruistic Values system continues to lay the foundation as a starting point for Caring Science. Such a system helps us to tolerate difference and view others through their subjective worldview rather than ours alone.

These emotions of love, kindness, gentleness, compassion, equa- nimity, and so on are intrinsic to all humans. These emotions and expe- riences are the essence of what makes us human and what deepens our humanity and our connection with the human spirit. It is here where we access our energy and creativity for living and being; it is here, in this model, that we yield to that which is greater than our individual ego-self, reminding us that we belong to the universe of humanity and all living things. For this original Carative Factor CF to evolve and mature in its manifestation, we are now called, invited, and challenged to take it to a deeper level in our maturity, our awareness, our experiences and expressions.

This is a path of deepening who and what we are that prepares us for a lifelong commitment to caring-healing and compas- sionate human service. The original CFs and evolved Caritas Processes are considered the bedrock and most basic foundation for preparing practitioners to engage in and practice the Philosophy, Science, and ethic of Caring.

Contemplation, by George Romney. Collection, The Denver Art Museum. One cannot enter into and sustain Caritas practices for caring-healing without being personally prepared. It is ironic that nursing education and practice require so much knowledge and skill to do the job, but very little effort is directed toward developing how to Be while doing the real work of the job. Nurses often become pained and worn down by trying to always care, give, and be there for others without attending to the loving care needed for self.

This model invites, if not requires, nurses to attend to self-caring and practices that assist in their own evolution of con- sciousness for more fulfillment in their life and work. Nurses can do this one by one and become part of creating a deeper level of humanity by transforming fundamentally what hap- pens in a given moment, in a given situation, by experimenting with Being-the-Caritas-Field. In this line of thinking, there is a connection between Caring as connecting with, sustaining, and deepening our shared humanity and Peace in the world. This may seem far-fetched to many, but it is an emerging model of awakening and evolving within our caring humanity, away from our lethargy of nonawakened states.

Thus, this level of awakening allows nursing to emerge into qualitative ontological states of wholeness. For example, in this model we seek ways to avoid clinical language that labels and reduces humans and human experi- ences. The use of nonclinical language vibrates at a different level, at a higher frequency than clinical-technical, sterile words. Thus, we are stretched to consider new depths of meaning, new experiences and insights, new relationships with the experiences and the humans we encounter. Nonclinical language invites and takes us into words and worlds conventional languages cannot convey.

However, it takes work and skills and depth of insight and wisdom to ponder and manifest. Once one enters into this thinking about and pondering such wisdom for nursing, we are in a new space for contributing to society and the world. In this model, we stop and pause in the midst of our most hurried and harried moments. We seek to bring calm and soothing, loving tones to the environmental field in the midst of crises, disease, pain, and suffering.

These touchstones were developed at the request of a hospital that was using my theory as a practice model for nursing and wanted to give the nurses something as a touchstone to prepare them for car- ing but also to remind them to continue to care. I developed the card shown as Table 4. These sayings can be affirmations or can serve as a tool of sorts to begin to step more intentionally into the Caritas framework. A preparatory practice such as the one set forth in Table 4.

It is only one entry into cultivating Caritas Consciousness. As we each step more fully into such affirmative practices of intentional- ity and evolving consciousness, we can expand and evolve into more formal experiences and practices. The exercise can also serve as both a starting point and a continuing guide for sus- taining such caring-healing practices. Since the universe is holographic, so is our role in it.

In develop- ing our own caring-healing practices and Caritas Consciousness, we are affecting the entire universe, from our own piece of personal and pro- fessional work, wherever we are; we are participating in and contrib- uting to the universal field of infinity that surrounds us all. We need tools and skills to equip us to invoke and participate in becoming and holding the radiating field of loving-caring consciousness that affects the whole. Centering Exercise A Centering exercise is one way to enter into, prepare for, and begin a more formal cultivation of the practice of Loving-Kindness and Equanimity as professional Caritas Consciousness. To begin, you can either lie down or sit upright in a comfortable, alert position.

As you close your eyes to the outer world, open your inner eye and investigate what is happening in your inner mind-body self. To experience this, do a gentle body scan to be alert to your body position and let yourself breathe into all parts of your body, releasing tension, relaxing and settling and softening your body and your gentle aware- ness toward yourself and your body, offering loving, kind thoughts to self for this moment of stillness within and without. As you continue to take deep but gentle breaths, on the out breath release everything in the outer world that you brought into this space, then release all the inner chatter.

Just be still, breathing in and out, emptying out and filling up. As you breathe in, become gen- tly aware that you are breathing in new life, new breath of life, spirit, energy of the universe. If you wish to have inner peace and to calm and relax any tension, you can do so on your out breath. By exhaling, we can obtain a state of restfulness even in the midst of inner and outer tension. From this quiet place, gently continue to watch your breath, ris- ing up and falling away. In gently and quietly attending to breath alone, one is connecting with the rhythm of the universe in that everything, everything, is rising up and falling away, just like the breath.

In con- necting with the natural rhythm of all of life, one is opening self to connection with the universe and the infinite wellspring of gratitude, loving-kindness, and equanimity. As you continue to breathe, allow all thoughts, emotions, images that cross your awareness to rise up and fall away. In this quiet, still point, the in-between place, this void is where we access our deep source of creativity; it is where new awareness energy can manifest from spirit to material plane; it is where miracles occur, where we access the single point field and align with the universe. We can access this space and awareness through this simple, brief, conscious, intentional, alert releasing practice of just stopping in the moment, quieting down, and breathing.

In connecting with breath, we breathe in spirit, the breath of life itself. In breathing, we are both inhaling and exhaling; we are both empty and full. We are releasing that which has already passed, opening up vibratory space for new breath, new experience. Exhaling is a con- scious letting go, surrendering to that which is; inhaling is opening to and connecting with the larger, deeper, complex pattern of life energy in infinite universe. It is this restful state that leads to a consciousness of equanimity—acquiring a mindfulness of noninterference with what is rising up and falling away in your inner and outer awareness; rather than cultivation, equanimity becomes a form of gentle acceptance of what is, a matter-of-factness without having to resist or avoid or alter what is.

In this simple act of gently watching the rising up and falling away of the breath, we empty out and realize deep inside how good it is to be still, to dwell in silence with the mystery and miracle of just breathing. We can return again and again to this quiet, still point, allowing the feelings and the situation to be. In this experience, we discover that when we are able to cultivate this basic practice of Centering, things begin to change around us. So, as we change the way we are able to empty out, breathe, and release, we are more present in the moment. Then we affect the way we and others are able to be and to act. We can start a simple process and practice of Centering in the moment by a simple pause, breathing, and emptying out.

We learn how to connect with, learn how to hold that still point, how to hold the void, that miracle point between the in breath and the out breath. It is in this space, this void, this still point, this empty space, where some- thing new can happen in the moment rather than a closing down or setting, congealing, and freezing of self and situation. Finally, when you are ready, come back into your present space, feeling more open, more gentle, more alert, more peaceful, more present, more conscious and intentional about your Caritas Being.

Within the practice of Caritas Nursing, which embraces such med- itative practices of equanimity and loving-kindness toward self and other, we have advantages in our daily life. Our mindful, caring pres- ence affects others; it increases our level of energy and creativity for our work without wasting or dribbling away our life energy—life force; it helps us observe the work with more clarity and discernment with- out reacting inappropriately. When you receive your offer, you must login to your account at Ontariocolleges. You must confirm your offer by the Deadline to Confirm noted in your Offer of Admission letter or your seat may be given to another applicant. When you confirm your Offer of Admission at Centennial College you are given access to your personal myCentennial account where you can check your email, grades, register for courses, pay tuition fees, and see your class timetable.

Centennial fees statements are sent by email to your personal email account and to your myCentennial email account. Fees statements are not mailed. You must make a minimum payment by the Fees Deadline noted in your Fees Statement or your seat may be given to another applicant. Build your timetable web-register for courses at my. Fall registration begins mid-July January registration begins mid-December May registration begins mid-April. You have not submitted your minimum fee payment by the deadline You received a Conditional Offer of Admission and you have not met the conditions of your offer.

Once you have paid your fees or have made appropriate arrangements, register for your courses online through myCentennial. Fees noted below are estimates only. Tuition is based on two semesters, beginning Fall Ladder up with health studies and communication A more active career: Gayla Ber moves into Police Menu See Programs Events. Visit Us Have Questions? Program Availability Date. Mission To facilitate learning and growth of our diverse students into highly skilled, client-centred and reflective rehabilitation practitioners. Vision Improving people's quality of life by training capable health care professionals. You will participate in several fieldwork experiences that will provide opportunities for the supervised application of skills in clinical settings with a range of client populations.

The facilities at which you will be able to complete placement vary, and when combined, offer diverse experiences in both occupational therapy and physiotherapy disciplines. The diversity of your placements will allow you to experience what your career can entail and help you to discover your areas of interest. Courses Courses Printer Friendly. All OTPT courses in any semester are pre-requisites for the next semester.

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Eventually, we understand that feelings are My Reflection: My Baycrest Clinical Experience, that there is no such thing as a good or bad feeling. The art and science of caring-healing is emerging in mainstream medicine and nursing, as the public has a hunger My Reflection: My Baycrest Clinical Experience the intersection My Reflection: My Baycrest Clinical Experience art, science, beauty, and spiritual dimensions My Reflection: My Baycrest Clinical Experience the healing arts and health and also My Reflection: My Baycrest Clinical Experience a greater sense of self-knowledge, self- My Reflection: My Baycrest Clinical Experience, and well-being. True compassion is not limited by the separateness of pity, nor by the fear of being overwhelmed. The theoretical concepts were derived and emerged from my personal and professional experiences; they were clinically inducted, empirically grounded, and combined My Reflection: My Baycrest Clinical Experience my philosophical, ethical, intellectual, A Rhetorical Analysis Of The Incredible Hulk experiential background Watson