Introduction: Heart transplantation is one of the unique types of organ transplantation. SPIRITUALpsychological aspects of heart transplantation affect quality of life and survival rates. This study described the SPIRITUAL-psychological EXPERIENCES of heart transplant recipients.Method: In a qualitative phenomenological study, purposive sampling was used to select 9 heart transplant recipients. Data was collected through in-depth and unstructured interviews. Data analysis was performed by Colaizzi's method.Results: After the interviews, the transcriptions were analyzed and three concepts of peace, depression and despair were extracted.Conclusion: The results of this study demonstrated that patients with a range of emotional problems showed different SPIRITUAL-psychological dimensions. While giving care to each patient, he needs to be considered as a unique individual. In addition to considering physical needs of patients, their SPIRITUAL-psychological problems should also be taken into account. Awareness of patients' EXPERIENCES can help the care team to provide appropriate. The quality of life and survival rates of patients would thus be improved. Psychological and psychiatric counseling would also facilitate the healing process.

this study aimed to investigate the SPIRITUAL EXPERIENCES of people with gender dysphoria The search method was descriptive phenomenography in the forensic field of the south of Iran. 10 participants with Gender Dysphoria (4 biological females and 6 biological males) were selected by purposeful snowballing and were interviewed in-depth and semi-structured. Data were analyzed using the qualitative content analysis technique. In axial coding, while comparing categories and codes with each other, their relationship was examined, and finally, the main theme of desire for SPIRITUALity followed by general categories titled Resort, Acceptance, Destiny, and Relaxation was extracted from data analysis. Results showed that the SPIRITUAL EXPERIENCES of transgender people cover a wide range of principles. The participants in the study cited the feelings of insecurity, fear of loneliness, and Finding identity as their main reasons for paying attention to SPIRITUALity. Findings suggest that in addition to the physical need, the SPIRITUAL dimension of transgender people’, s lives must be carefully considered to ensure their individual and social health.

This study explores the distinguished Persian Sufi mystic Shaykh Maḥmūd Shabestarī’s Golshan-e Rāz, or The Rose Garden of Mystery. Adopting a hermeneutic approach, it scrutinizes the intricate SPIRITUAL journey towards divine realization delineated in Shabestarī’s poetry, utilizing qualitative content analysis of original texts and interpretations by scholars such as Lāhījī and Ibn Turka Iṣfahānī. The main question the paper addresses is this: “How can the SPIRITUAL journeyer overcome obstacles—particularly ‘otherness’—and achieve unity with the divine Essence within the framework of Islamic mysticism, as interpreted through Shabestarī’s teachings in Golshan-e Rāz?” To answer this inquiry, the paper addresses pivotal questions concerning Shabestarī’s depiction of the SPIRITUAL journeyer’s path, its stages and challenges, and the critical role of the human form in divine manifestation. The study underscores the necessity of overcoming duality and distinction, alluding to the transformative nature of the journey that necessitates self-purification and the cessation of otherness. Findings from this study provide an enriched understanding of Shabestarī’s thought, contributing to the discourse on Islamic metaphysics. It presents valuable insights into the SPIRITUAL journeyer’s path, offering a comprehensive interpretation of the challenges, practices, and transformative EXPERIENCES leading to divine realization and unity.

Background and Objective: SPIRITUALity as a cultural fact is one of the principles that will affect many aspects of life. This research aims to build a scale to assess and evaluate the reliability and validity of SPIRITUAL EXPERIENCES and its exploratory factor structure. Materials and Methods: The research was a correlational study. The study population included all employees of the Shahid Beheshti University, including 220 participants (105 females and 115 males) with the stratified sampling and proportional allocation method and Cohen's d formula, were selected. The instrument was SPIRITUAL experience scale (SES). For assessing the internal validity of instrument correlation coefficient was used for each question and the total score categories. The exploratory factor analysis was conducted on the 25 items of the scale. internal consistency was evaluated by Cronbach's alpha and retest was used for concurrent validity.Results: In the initial factor analysis, three factors were obtained with the particular value of greater than 1 and second factor analysis was limited to these three factors. Based on the content of the material three factors were named "personal relationship with God," "communication and perception beyond" and "the presence of God and receive SPIRITUAL support." The internal consistency of this scale was good (Cronbach's alpha, 93.0 and repeatability within ten days, 78.0).Conclusion: The study showed that the SPIRITUAL experience scale in Iranian society was valid and reliable. So self-report scale is a useful tool for research purposes.

Introduction: Adolescence is a period of awareness and searches for reinforcement of beliefs, which is the most sensitive period in the development of SPIRITUAL beliefs. SPIRITUAL behaviors as an important component of mental health play an important role in shaping their personality and identity. The purpose of this study was to investigate the SPIRITUAL EXPERIENCES of adolescents. Methods: This qualitative study was carried out a content analysis approach on 14 adolescents aged 14-20 Gorgan city in 2019 using the purposive sampling method. Data was collected through semistructured interviews from March 2019 to May 2019. The interviews were transcribed immediately after the recording. Data were analyzed simultaneously with qualitative guided content analysis. Results: From the data analysis, 252 initial codes were extracted in the context of adolescent SPIRITUAL EXPERIENCES. These codes are then analyzed in the following categories (self Control, Appeal from God, Proximity to God, performing religious practice, and personal activities) were used. Conclusions: Self-SPIRITUAL EXPERIENCES or SPIRITUAL self-care practices included subclasses of doing religious beliefs, personal activities, self-control, God-given help, and divine closeness in adolescents cause closeness and Intimacy with God, enduring hardships, difficulties, and promoting mental health. In addition to the above, adolescents mentioned that doing SPIRITUAL activities hinders their bias toward high-risk behaviors. Therefore, it is necessary for school authorities and teachers to understand the SPIRITUAL needs of adolescents and to provide the necessary conditions for adolescent SPIRITUAL activities.