Mind-Body-Spirit Moving Forward A spiritual evaluation is an essential habit as people draw close to their dying days. Such an evaluation tends to naturally come from the immense spiritual and psychological transformations that take place at the point of death. Since we share common human conditions, a lot of people with terminal diseases are known to ask themselves these same set of questions. These, are among the questions that people who have experienced things that are nearly fatal, have been asked. These are questions that cut through the vanities at the surface of human existence, and meet them with the significance and value this wonderful gift of human life gives. It is never late to take account of how people have lived their lives, even as they spend their last days of serious illnesses. And for people who are still full of life, in complete security and safety, it is never too early. No matter the length of time people still have to live, the right answers to the questions below, aired in the serene truthfulness of individual hearts, give the rest of human lives proper directions (Singh, 2016).

Questions that can be asked to best help someone understand their spectrum of spirituality and psychological self, reasons why each question is valuable to include as part of this inventory

1. If you need to get your mind cleared of unhealthy thoughts, what actions do you take? The aim of this question is for the individual being interviewed to cast his/her mind back to the moments when he/she ever had feelings of mental obscurity and give responses according to the approach he/she adopted in overcoming the situation.

2. What challenges and obstacles keep you from fulfilling your dreams and goals?

Once an individual is within this frame, one observes precisely what is taking place in his/her surroundings. Eventually, it turns out to be the capability to not only experience "present" but also life as a whole. Within contemplative cultures, it has been experienced only as reality.

3. What must I do to let go of or clear up issues clogging my thoughts to achieve a more peaceful state? This aspect gives a reflection of an individual's attitude towards offering and obtaining forgiveness.

3. What makes my life meaningful? This aspect treats how an individual handles ambiguity, the uncertainty of life and its unexplained nature.

4. What knowledge do I have about love and how have I been able to learn how to love others?

An individual holding spiritual happiness focuses on enhancing not only knowledge of oneself but also knowledge of everything that is external to his own-self.

5. What knowledge have I acquired about strength, courage, power, and faith?

A person possessing spiritual well-being has an interest in increasing both knowledge of self and knowledge of things perceived as external to self.

6. What makes it possible for me to open my heart, and empty my spirits to enable me feel divine presence?

This scope ought to mirror an individual's comfort zone with wonder and awe. It happens to be an element involving spiritual maturity as well, and perhaps a direct outcome of esoteric customs.

7. What will strengthen me as I go down in death? How do I relate with that which will strengthen me as I go down in death?

This is the experience that shows that the suffering is for a reason and won't last forever. Just like someone's sense of freedom, it is also a feeling of being in ultimate safety in life.

8. If I recalled that I have numbered breaths, how would I relate to this breath at this moment?

This is the ability to be in transient moments.

9. What is my real identity?

This may be suitable for monotheistic categories (Islam, Judaism Christianity), deistic (believing in God based on evidence of nature and reason only), atheistic, (God in everything), or pantheistic (God in everything and exceeding all things). It is essential in the determination of how the individual views himself/herself in relation to a divine thing.

10. How have I used my gift of a human life?

I have been able to be present in passing moments. The past is a thought, a memory; and the future a thought, an anticipation. The eternal present is always, everywhere.

Findings

The outcome of this study shows that a significant relationship exists between psychological well-being and spiritual well-being. The interviewee displayed great enthusiasm for that idea as well as took record. The first point to take note of about this result is, the mystery and meaning aspects were low whilst the others were in the region of twenty points. When exploring the record, he obviously avoided the dimension of mystery and kept the dialogue directed to the dimension of meaning. Near the section's end, I made a comment that I had been equally...

This made him nervous and he asked if I was in possession of any expert knowledge he should be aware of. Once I sensed I have tinged a nerve, I instantly backed off and replied that it was just curiosity. After this, he took note of the fact that the miserable score on mystery really made him upset. He further said he had fought severally with his girlfriend and most of the fights occurred because she believed he hadn't taken sufficient risks in his life. He started believing she could be right. Important to the proceedings were illogical thoughts he had about himself due to the choices he made. We understood that most of the mood swings he experienced were triggered by such thoughts (I'm a born loser, I'm perhaps not among the alpha male group - I'm maybe an omega male) (Ingersoll, 1996).
How this information can help the interviewee develop their spiritual and psychological health development plan

Since he got some help from the use of antidepressants, he got energized to start re-forming his self-image by learning how best to discuss his illogical thoughts and reexamine the role ambiguity and mystery played in risk taking.

The scale of record can be utilized as a starting point for all dialogues that relate to spiritual matters by examining the different relationships that exist between the different aspects. As with all scales, this will be the very first step in determining how the sense of self of the individual corresponds to the ratings.

Additions or subtractions to the inventory based on the results, and why

I would include more fundamentals from the Spiritual Well-Being Scale (SWBS) (Ellison, 1983). This is due to the fact that the SWBS has been identified as the most widely researched way of measuring subjective Spiritual Well-being (Bruce, 1996). There is a difference between the concept and the whole idea of spiritual health, or just spirituality.

The recorded ways of measuring spiritual well-being are universal indicators and beneficial estimations of the fundamental spiritual condition of the individuals. There is a concept about the SWBS that it has two major subscales or components: religious (RWB Subscale or religious well-being) and social psychological (EWB or existential well-being) (Moberg, 1984). The vertical dimension is the religious component in which the individual's sense of well-being was measured as it relates to reference to God. The horizontal aspect looks at well-being as having a sense of life satisfaction and life purpose, without any reference to any specific religious thing. According to Ellison (1983), to carry a sense of existential well-being means to know the right action to take and why it is the right action. Our identity, and our rightly place as it relates to ultimate concerns. (p. 331). Putting the two subscales score results together in the spiritual well-being score (SWB).

Higher scores mean higher well-being. I would equally raise the overall number of questions to 20. A total of ten tools will be designed for the measurement of Existential Well-Being (EWB) and the other ten tools, will measure the aspect of Religious Well-Being (Ramirez & Wooten, 2016).

Conclusions

A positive correlation exists between psychological well-being and spiritual well-being. Income and age may have effects on psychological and spiritual well-being. There is a positive association between autonomy and religious well-being, though still weaker than other vital variables of psychological and spiritual well-being. Being actively involved in a faith community has a positive effect on both psychological and spiritual well-being. Another exciting, but understandable point, lies between autonomy and religious well-being. This could be easily explained by the common propensity of assuming outside authority sources with regards to religion over personal choices (Autonomy) (Ramirez & Wooten, 2016).

References

Bruce, K. C. (1996). A Spanish translation of the spiritual well-being scale: Preliminary validation (Doctoral dissertation, George Fox University, 1996). Dissertation Abstracts International.

Ellison, C. W. (1983). Spiritual well-being: Conceptualization and measurement. Journal of Psychology and Theology, 11(4), 330-340.

Ingersoll, E. (1996). The Spiritual Wellness Inventory. Retrieved Febuary 10, 2016, from Elliott Ingersoll: http://www.elliottingersoll.com/Spiritual_Wellness_Test.html

Moberg, D. O. (1984). Subjective measures of spiritual well-being. Review of Religious Research, 25, 351-364.

Ramirez, A., & Wooten, H. R. (2016, Febuary 10). Spiritual Well-Being and Psychological Well-Being in Mexican-American Catholics. Retrieved from http://www.shsu.edu/piic/spring2008/wooten.html

Singh, K. D. (2016, Febuary 9). Taking…