Kate Chopins The Storm :: essays research papers

A Storm Within the Storm   Ã‚  Ã‚  Ã‚  Ã‚  There are two storms in Kate Chopin’s â€Å"The Storm.† The first happens as Bobinot (Calixta’s husband) and Bibi (Calixta’s son) are at Freidheimer’s store. Unable to walk home in such a downpour, they remain there waiting for the storm to pass. Meanwhile, â€Å"Calixta, at home, felt no uneasiness for their safety† (108). Preparing for the storm, Calixta goes to gather the clothes on the line outside. â€Å"As she stepped outside, Alcee Laballiere rode in at the gate. She had not seen him very often since her marriage, and never alone† (108). As they both took refuge in the house from the storm outside, the second storm begins to brew.   Ã‚  Ã‚  Ã‚  Ã‚  Calixta, scared from the storm, finds herself in Alcee’s arms. â€Å"Do you remember-in Assumption, Calixta? he asked...Oh! she remembered; for in Assumption he had kissed her and kissed her and kissed her† (109). As both storms begin to peak, they retreat to her bedroom. â€Å"They did not heed the crashing torrents, and the roar of the elements made her laugh as she lay in his arms. Her firm, elastic flesh that was knowing for the first time its birthright, was like a creamy lily† (110).   Ã‚  Ã‚  Ã‚  Ã‚  This second storm seems to pass with the first. â€Å"The rain is over...Calixta, on the gallery, watched Alcee ride away. He turned and smiled; and she lifted her pretty chin in the air and laughed aloud† (110). As Bobinot and Bibi return, they enter in the backdoor expecting the wrath of Calixta for being muddy. To their surprise, she is rather carefree and seems only interested in their safe return. Bobinot pulls out from his pocket, shrimp he had purchased earlier, and they prepare to feast that night. The feast was full of laughter and relaxation. In the meantime, Alcee writes his wife, Clarisse, in Beloxi. â€Å"It was a loving letter, full of tender solitude† (111).   Ã‚  Ã‚  Ã‚  Ã‚  How does everything just go back to normal without difficulty of any kind?

Comparing Good and Evil in Tolkien’s The Hobbit and The Lord of the Rin

Comparing Good and Evil in Tolkien’s The Hobbit and The Lord of the Rings Imagine yourself in a pre-industrial world full of mystery and magic. Imagine a world full of monsters, demons, and danger, as well as a world full of friends, fairies, good wizards, and adventure. In doing so you have just taken your first step onto a vast world created by author and scholar John Ronald Reuel Tolkien. Tolkien became fascinated by language at an early age during his schooling, in particularly, the languages of Northern Europe, both ancient and modern. This affinity for language did not only lead to his profession, but also his private hobby, the invention of languages. His broad knowledge eventually led to the development of his opinions about Myth and the importance of stories. All these various perspectives: language, the heroic tradition, and Myth, as well as deeply-held beliefs in Catholic Christianity work together in all of his works. The main elements of Tolkien’s works are Good versus Evil, characters of Christian and anti-Christian origin, and the pow er of imagination. In Tolkien world, evil is the antithesis of creativity, and is dependent on destruction and ruin for its basis. Conversely, goodness is associated with the beauty of creation as well as the preservation of anything that is created. The symbolic nature of these two ideologies is represented in the Elven Rings, which symbolize goodness, and the One Ring, which is wholly evil. A main theme of "The Hobbit", then, is the struggle within our own free will between good will and evil. "Early in the (Lord of the Rings) narrative, Frodo recalls that his uncle Bilbo, especially during his later years, was fond of declaring that†¦ there was only one Road; that it was lik... ...Pity 2. Self-sacrifice B. Evil 1. corruption (Gollum) 2. greed (Smaug) II. Characters, Christian and anti-Christian A. Christian 1. Comparing to Christ a. Bilbo b. Gandalf B. Anti-Christian 1. Satan a. Saruman b. The Ring III. Power of the Imagination A. Creates secondary belief B. Escape through imagination Works Cited  · Tolkien, John Ronald Reuel. The Hobbit. New York: Ballantine, 1982.  · Wood, Ralph C. "Traveling the one road: The Lord of the Rings as a "pre-Christian" classic." The Christian Century Feb. 93: 208(4).  · "Eucatastrophe." Time September. 1973: 101  · Evans, Robley. "J. R. R. Tolkien" Warner Paperback Library. 1972: 23-4, 41-2, 202  · Urang, Gunnar. "J. R. R. Tolkien: Fantasy and the Phenomenology of Hope" Religion and Fantasy in the Writing of C. S. Lewis, Charles Williams, and J. R. R. Tolkien. United Church Press, 1971

Personal Worldview Essay

Agave may be one of the most popular natural sweeteners today, but its rise in popularity in the U. S. didn’t begin until around 2003. Now it’s commonly used as an alternative to sugar, honey, or maple syrup for cooking, baking, and sweetening everything from coffee to oatmeal. Agave nectar (or syrup) is produced from the agave plant – the same plant used to make tequila. It tastes similar to honey with a hint of molasses and is manufactured by extracting the juice from the plant’s core, which is then filtered, heated or treated with enzymes and concentrated until it becomes a syrupy liquid.Proponents of this natural sweetener claim that it’s a healthy alternative to sugar, honey, and other sweeteners because of its low glycemic index. It’s advertised as ideal for people who are watching their weight or folks with diabetes who are working to lower their blood sugar levels. But before you add agave nectar to your grocery list, here’s wh at the heck you need to know. Agave nectar contains up to 90 percent fructose. That’s significantly more than table sugar, which is 50 percent fructose (and 50 percent glucose) once it’s broken down by your body.A gave’s high fructose content gives it advantages and disadvantages. The good part first: Because fructose has a low glycemic index, agave doesn’t cause your blood sugars to spike as rapidly after eating it, which means it can temper the sugar rush that occurs after eating something sweet. And even though agave and white sugar contain approximately the same number of calories, agave is markedly sweeter. That means you can get away with using less to flavor your coffee, morning oatmeal, or baked goods and potentially save yourself a few calories. Now for the bad part.The high fructose content in agave can have some undesirable health effects. Studies have shown that large amounts of fructose can increase blood-triglyceride levels, and high triglyc erides are a known risk factor for heart disease. In addition, some people have trouble absorbing fructose, so eating it can cause bloating, gas and abdominal discomfort. Agave can be especially problematic for people with irritable bowel syndrome (IBS). The Verdict: Should You Switch to Agave? As with so many issues in nutrition, the health-related pros and cons of agave aren’t clear-cut.My feeling is, if you’re only using a few teaspoons of sweetener a day, the differences are negligible and you can choose whichever one you prefer. In other words, limiting the total amount of sweetener you’re using will have a much bigger impact on your health than altering the type of sugar you use. With that in mind, don’t use agave as an excuse to pump more sweet stuff into your diet just because it has a lower glycemic index. Most of us consume far more sugar in all forms than we should. And if agave is your sweetener of choice, just remember to keep your intake to no more than one tablespoon (that’s three teaspoons) TOTAL per day.

Gender, Authority and Dissent in English Mystical Writers Essay

The Book of Margery Kempe certainly provoked an intense amount of controversy, not least in the present but in her own time as well; a debate that centred on her position as a mystic. This position entailed having true knowledge of God, to work towards a union with him where they would essentially become one. Margery Kempe, at the very least views herself to be one of God’s vessels through which He can allow her to experience spiritual visions and feelings. It is in her book that Kempe conveys through words what she considered to be the most significant of these experiences, in order that those who read them would derive ‘great comfort and solace’. It is Kempe’s ‘individual and brilliant adaptation of what was originally a discipline for cloistered elites’1 that draws attention to her. Yet it is this individual voice, the style she uses, and her firm relationship with the market world that questions her experiences of higher contemplation. Certainly Kempe does not conform to the solitary life of a conventional mystic, much like Richard Rolle’s statement of ‘running off’ into the woods, and at one point she is even â€Å"sorrowful and grieving† because she has no company. Yet she uses many of her interactions with others to confirm her position as a mystic. She visits the revered mystic Julian of Norwich to seek advice as to whether her visions were genuine or not (Chapter 18), and receives confirmation from Thomas Arundel, Archbishop of Canterbury. Essentially what it has been suggested that Kempe experiences is a higher level of contemplation – positive mysticism. This was the search for God through human imagery, which ‘insists on the physical as a legitimate means of access to the spiritual’.2 Certainly one of the standard patterns in mystical experience were the feelings of love between the mystic and God which is often described as fire, hence Rolle’s ‘Incendium Amoris’. Kempe notes that there was an ‘unquenchable fire of love which burnt full sore in her soul’, and that Christ had set her soul ‘all on fire with love’. Thus the intensity of her visions can not be brought into question as ‘she certainly shares with [the tradition] a mystical sense of God at work in human experiences’.3 These human experiences included her own body, as she suffers illness and indulgences in self-mutilation, wearing a haircloth, fasting and even biting her hand so violently that she has to be tied down. However, the visions that Kempe experiences, as mystics viewed them as gifts, are not a product of studious praying and meditating. In most ways what she conveys is an imitation of what many female European mystics experienced, like Bridget of Sweden and Dorothy of Montou or Catherine of Siena. She seeks justification for her mystical standing by linking herself closely to others and, though illiterate receives much of her inspiration from such mystical texts as ‘Incendium Amoris’, ‘Stimulus Amoris’, and Walter Hilton’s ‘Scale of Perfection’. However, as Glasscoe has pointed out, her spiritual experiences were not an easy thing for Kempe to meditate on. Whereas Hilton focused on inner spiritual growth, Kempe can only explain her transcende nce through what was familiar to her – the body.4 She even says that ‘sometimes, what she understood physically was to be understood spiritually’. Thus, whereas her visions may at many points seem extreme and even distasteful it does not necessarily mean that she was experiencing anything less than what is considered mystical. What also inspires Kempe, whilst also bringing into question her status as a mystic is the fact that she was a woman who was firmly placed in the world. David Aers describes her as an independent businesswoman, who before her initial vision was active in the market economy, investing money, organising public work and employing men.5 Mysticism was overwhelmingly contemplative, and there was not much spoke about the ‘active life’, with the exception of Walter Hilton’s positive description of the ‘mixed life’. However instead of accepting that she is â€Å"too busy with worldly occupations that must be attended to’6, like Hilton proposed, Kempe integrates the economic world into her mysticism. Shelia Delany proposed that in her work ‘one is constantly aware of the cash nexus’. 7 This is true in the sense that Kempe even strikes a deal with Jesus, in the sense that he becomes the mediator between Kempe’s social responsibilities as a wife and her desire to lead the spiritual life. Through Christ’s help she can lead the chaste life by buying off her husband, hence paying off all his debts (Chapter 11. p.60). Atkinson, commented that what Kempe creates is a ‘God, who controlled the economy of salvation, [and] functioned as a great banker of a merchant prince†.8 Also Kempe’s drive for ‘more’ is also indicative of her market drive values, in the same sense that she sees that by giving charity to her fellow Christians she will receive in heaven ‘double reward’. This unusual market driven line of thought is not the only factor that distinguishes her from her predecessors. Her style of writing is different and her visions are certainly unique. She actively takes part in many of the experiences, using speech, as Carol Coulson has suggested to inject herself into the holy narrative,9 even at one point acting as the handmaiden to God, and as a replacement to the biblical figure – Mary Magdalene. Her first vision is also very personal, and in some ways domesticated. Jesus is said to have appeared ‘in the likeness of a man†¦clad in a mantle of purple silk, sitting upon her bedside’. The Incarnation is taken to the extreme, where her visions sometimes sit outside the historical moments of the Bible and become part of her own world. Despite distancing herself by calling herself the ‘creature’ throughout the text many have accused her work of being self-absorbed – ‘I have told you before that you are a singular lover of God, and therefore you shall have a singular love in heaven, a singular reward and a singular honour’. Certainly her relations with God are very personal, and in many ways conveyed in sexual terms, as when Christ says to her ‘Daughter, you greatly desire to see me, and you may boldly, when you are in bed, take me to you as your wedded husband’. However, again this ‘great pomp and pride’, is said to emerge from her experience as a female within an urban class which fostered within her a strong sense of class identity and self-value.10 A self-value that she never really agrees to give up, thus because she refuses to traditionally quieten the self, Kempe does not sit comfortably as a mystic. Similarly she never really abandons her desire for worldly goods. She even admits in the first chapters that after her initial vision she refused to give up her worldly leisure’s, and still took delight in earthly things. This earthiness continues throughout the book. At one point she explains that she was embarrassed ‘because she was not dressed as she would have liked to have been for lack of money, and wishing to go about unrecognised until she could arrange a loan she held a handkerchief in front of her face’. This embarrassment does not hold well with the lower stage of mysticism in which the visionary is to dispel themselves of all earthly matters so that their soul is open to heaven. Her mysticism is driven to accumulate. She refuses to ‘be content with the goods that God has sent her’, whilst ‘ever [desiring] more and more’. From God she can attain spiritual status, whilst through her (father’s) social position she maintains earthly standing, thus she is caught between two (masculine) worlds. As David Aers has noted the market world never really receives rebuke in her mystical world, in fact it remains a natural part of it.11 Yet to see her as the victim of a capitalist society is, as Glasscoe maintains, to ignore her avowed purpose.12 Yet it is hard to ignore the element of hysteria in her work. She certainly experiences the traditional mystical dilemma that her visions will never be truly conveyed to those who stand outside it, that ‘herself could never tell the grace that she felt, it was so heavenly, so high above her reason and her bodily wits†¦that she might never express it within her world like she felt it in her soul’. However her Gift of Tears, in which she cries ‘abundantly and violently’, break quite brutally this silence of contemplation. It may be however that her loud screams and cries convey her devotion and justify her higher state. Certainly tradition showed that mystics ‘thought of themselves as vehicles for suffering and their broken voices and lacerated bodies reflected the stress under which they laboured’.13 Her crying brought attention to her being, even in her own time when crowds flocked to see her, becoming somewhat of a spectacle. These tears are almost a sign of her fertility in her contemplative life, and also justified in the Bible – Psalm cxxvi, 5-6 says that ‘they that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing†¦Ã¢â‚¬â„¢ Her tears therefore, although extreme and lead many throughout her work to rebuke her, are essentially a sign of grace demonstrating that the Incarnation for Kempe was an ever-present reality.14 Ursula Peters suggested that female mystics, through mysticism â€Å"turned inward and [discovered] ways to describe their own experiences†.15 In fact the role Kempe plays as a woman is very important to her whole mystical experience, and in some ways may even bring it into question. In her experiences with God she plays the wife, the mother, the sister and the daughter. When her husbands exclaims that she is ‘no good wife’ it again demonstrates that Kempe struggled between two worlds, that of the spiritual and that of her family commitments. St Bernard once proclaimed that natural human feeling doesn’t have to be suppressed but channelled into God, and in some ways this is exactly what Kempe achieves. By using the idea that she is a holy vessel she is able to assert herself as a woman in the highly competitive world quite drastically. She refuses to abandon her personality and quite forcefully, hence her adamant desire to be chaste, asserts who she is. The Church even attempted to denounce her as a Lollard, which shows that she was a threatening (female) voice and the only way to quieten her was to denounce her as a heretic. Rather than being a mystical treatise, The Book of Margery Kempe is a narrative account, almost a story, or even an autobiography as many have stated it to be, in which she attempts to adopt the contemplative ideal of piety.16 In fact it is more than mysticism, it is the experiences of a woman trying to find her voice in a masculine social world, and the only way that she can achieve this is through having spiritual authority. Certainly her devotion can not be questioned, and she can’t even predict herself when the intensity of Christ’s Passion will overwhelm her, be it ‘sometime in the church, sometime in the street, sometime in the chamber, sometime in the field’. Yet her extreme metaphors and use of language certainly bring into doubt her status as a mystic. As Susan Dickman has suggested prayers and visions certainly occupy the text, yet they are embedded in a larger structure17, namely how she was ‘painfully drawn and steered, [her pilgrimage acting as a metaphor for her mystical journey] to enter the way of perfection’. Certainly ‘painfully’ is an apt description, leading many to criticise her as a charlatan, a ‘terrible hysteric’ and even one who was possessed by the devil. Yet this account is from a very independent and highly spirited woman, who although struggled with her identity and sought the higher state to explore that larger structure of herself through God, was deeply devoted to her faith. In the end her piety was very ordinary, it is her style of conveyance however, the lack of the abstract vocabulary of Julian of Norwich, Rolle and the Cloud author18 that brings her status as a mystic int o controversy. Bibliography Aers, David., Community Gender and Individual Identity in English Writing, 1360-1430 (London, 1988) Bancroft, A., The Luminous Vision: Six Medieval Mystics and their Teachings (London, 1982). Evans, Ruth and Johnson, Lesley (eds.)., Feminist Readings in Middle English Literature: The Wife of Bath and All Her Sect (London, 1994) Klapisch-Zuber, C (ed.)., Silences of the Middle-Ages (London 1992),447 Glasscoe, Marion (ed.)., The Medieval Mystical Tradition (Exeter, 1980) http://www.anamchara.com/mystics/kempe.htm http://www.ccel.org/h/hilton/ladder/ladder-PART_I.html http://www.sterling.holycross.edu/departments/visarts/projects/kempe/index.html Knowles, D., The English Mystical Tradition London (London, 1961) Meale, Carol. M., (ed.)., Women and Literature in Britain 1150-1500 (Cambridge, 1993) 1 C. Klapisch-Zuber, Silences of the Middle Ages (London 1992),160 2 J.Long., ‘Mysticism and hysteria: the histories of Margery Kempe and Anna O’, in Feminist Readings in Middle English Literature, ed. R.Evans et al. (London, 1994),100 3 M. Glasscoe, English Medieval Mystics: Games of Faith (London, 1993),268. 4 M. Glasscoe, English Medieval Mystics: Games of Faith (London, 1993), 268. 5 D. Aers, Community, Gender and Individual Identity – English Writing 1360-1430 (London, 1988), 112. 6 http://www.ccel.org/h/hilton/ladder/ladder-PART_I.html 7 J.Long., ‘Mysticism and hysteria: the histories of Margery Kempe and Anna O’, in Feminist Readings in Middle English Literature, ed. R.Evans et al. (London, 1994), 87-111 8 D. Aers, Community, Gender and Individual Identity – English Writing 1360-1430 (London, 1988), 106 9 http://www.anamchara.com/mystics/kempe.html 10 D. Aers, Community, Gender and Individual Identity – English Writing 1360-1430 (London, 1988),115. 11 Ibid. 12 M. Glasscoe, English Medieval Mystics: Games of Faith (London, 1993), 275. 13 C. Klapisch-Zuber, Silences of the Middle Ages (London 1992),446 14 M. Glasscoe, English Medieval Mystics: Games of Faith (London, 1993), 276. 15 C. Klapisch-Zuber, Silences of the Middle Ages (London 1992),447 16 http://www.anamchara.com/mystics/kempe.htm 17 S. Dickman., ‘Margery Kempe and The English Devotional Tradition’, in The Medieval Mystical Tradition, ed. M. Glasscoe (Exeter, 1980), 156-172 18 M. Glasscoe, English Medieval Mystics: Games of Faith (London, 1993), 272.

Medici Godfathers Of The Renaissance Vi

The Medici: Godfathers of the Renaissance Viewing Guide 1. To what era did people of the Renaissance look back to as the golden age of human life? What city, which was the birthplace of Cosmic d' Medici and the center of this new movement? 2. What huge gamble did Comic's dad take that put the Medic's on the map? Describe in detail. 3. What project had the people of Florence failed to complete? Who tried to complete this failure? How did he prove he could do it? 4. What happened to Cosmic in Florence thanks to the Labials family? How did he get UT of it?Once exiled, how did he get out of that? What power did the people of Florence give to him as a result? 5. Describe the relationship the Medici bank had with the church. What did they collect for the Pope? From where did they collect this? 6. What is patronage? How did Cosmic use it to lead to political influence and power? 7. What was Brutishness's problem when it came to completing the dome of the Doom? How did he prove to his worker s that it could be done? 8. Who becomes first citizen of Florence after the death of Cosmic? What infamousItalian organization does the video compare his government, leadership style, and system of favors to? 9. Who were the main rivals to Lorenz once he came to power? What incentive did the church have to bring down the Medici? In what type of plot, on Easter Sunday, did these two come together? What was the result and aftermath of the plot? 10. After sorting out is enemies, what did Lorenz take/get from Florence? How did he use his money and power and what title did he receive? What famous Renaissance artist did he discover at a young age as a result of this?

Assessing the Health Status of a Client Assignment

Assessing the Health Status of a Client - Assignment Example The assessment leads to the main problem. I introduced myself to my client and asked how I may help him. The man stated that the main reason for coming to the hospital was because lately, he was experiencing the frequent earache. In health assessment, collecting subjective and objective data is of paramount importance. These two stages form a good basis for diagnosis hence if not accurately done will lead to an improper diagnosis. Weber and Kelley (2009), simply define subjective data as the client’s perception of his health. That is, this kind of data can only be verified by the client, thus, the nurse must be equipped with effective interviewing skills. To get this, the health officer has to inquire about the client’s past health history, family history, and health and lifestyle practices. In addition, get biographical data like name and occupation; physical symptoms related to the ears and cultural practices. This is because some medical conditions like cancer may be passed down the family tree. Past health history helps in knowing how long the client has suffered from the disease or whether the complication is a new development. The client may also be engaging in a lifestyle or occupation that puts his health at risk. For instance, too much exposure to loud noise may be the cause of the hearing problems. My client is called Tom Robinson. He is an Engineer who has worked in a food processing factory for five years. He also loves music and uses earphones quite often. His office is located next to the factory’s main processor but it does not have sound proof walls. So, Tom can still hear the loud noise from his office. Nobody in the family has ever had ear problems. Tom says that he usually experiences this pain when he lies down to sleep, early in the morning and after getting off his earphones. The pain has been consistent for the last three weeks and often leads to a mild headache. Weber and Kelley (2009) say that objective data is veri fied by the examiner. This data is mainly obtained through observation, thus, the examiner must be thoroughly equipped with the four examination techniques. Objective data includes physical characteristics like skin and eye color; body functions like heartbeat and respiratory rate; measurements of blood pressure, temperature, height, and weight; mood; results of laboratory testing and X-ray findings. Objective data aids the doctor in diagnosing the main problem. Through this kind of data, the medic is able to know what is happening even in the internal organs of the client. For instance, an earache can be a pointer to a hidden problem like Tonsillitis but can only be verified after objective data is collected. My client had a temperature of forty degrees Celsius but normal heartbeat and blood pressure.  Ã‚  

Impact of Stress on Nursing Essay Example | Topics and Well Written Essays - 1000 words

Impact of Stress on Nursing - Essay Example The Health and Safety Executive (HSE) defines stress as "the adverse reaction people have to excessive pressure or other types of demand placed on them" (Murray, 2005). This essay takes into consideration the negative effects of stress to which nurses may be prone. It also presents strategies for nurses to that can reduce the level or types of stress that nurses encounter. A number of negative effects of stress have been identified. Patterns of extreme or high stress may lead to the fight-or-flight response (Selye, 1976) and psychological and physical illnesses or many times its symptoms (Cropley and Steptoe, 2005; Neilsen et al, 2005). There are also situation where stress results in extreme discomfort (Drew, et al., 2005), exacerbation of age-related declines in memory (Vendras, et al., 2005), low quality of life (Lustyk, Widman, Paschane, and Ecker, 2004), and premature death (Robinson, McBeth, and McFarlane, 2004). Today with the increasing pressure and stress on the nursing staff, it is estimated that first-year retention rates for new graduate nurses is only between 40% and 65%. In terms of numbers as many as 6 out of 10 new nursing grads leave nursing practice within one year of graduation (Rosebrough, 2005). It is important to understand the impact of stress and ... If we try to categorise the type of stress faced by nurses it can be said that physically, the job of a nurse is often demanding with high levels of muscular-skeletal stress, culminating in many aches and pains. Mentally, nurses are required to be alert and 'on the ball', making calculations for medication and responding to important questions from patients and relatives. Emotionally, the impact is felt when nurses involve themselves in empathising and helping people and working in an environment where there is pain and sadness. Additionally, the context of work may be characterised by resource constraints, poor staff support and organizational change, which add to the energy expended. Too much stress and burn out brings the discomfort of finding the nursing staff struggling (Murray, 2005). Strategies of Stress Management Nursing is the profession of serving others and it is very important that nurses maintain a balance between work and other personal activities. Since most of the nursing staff work on shift basis it is important to use leisure time to recharge and energise themselves. There are several strategies for stress management and among these the coping strategies and relaxation techniques are simple, effective and helpful in controlling anxiety levels, depression and anger. Besides, there are a range of interventions that can reduce stress in nursing. According to a recent review cognitive behavioural interventions and relaxation or the meditation strategies are effective in bringing down personal levels of stress (Mimura and Griffiths, 2003). Cognitive-behavioural interventions are intended to help people live longer, feel better and avoid having self-defeating thoughts. These interventions help nurses to