Abstract:

In caring for the entire human being, spirituality is essential. Previous research has found that
love is a central category of spirituality in relation. The goal of the study is to deepen our
knowledge of the concept of spirituality from the perspective of science and contribute to the
theoretical knowledge growth. The process consisted of a study of 20 research papers on ties and
love that were interpreted in a hermeneutical approach focused on Gadam. Three ways of
connection, concern and danger of losing love in the treatment of the patient were emerging
themes. We also reflected on love and ethics, which are based on Tillich's writings. Tillich says
love is a road to the unity of the divided. This drive is evident in relation to others both in
relation to something greater than yourself and implicitly to reference to yourself. We find that
connectivity and caring for the patient are main concepts.

Introduction:

In qualitative care analysis, theoretical development should be the ultimate goal (Bunkers, 2012).
Eriksson (2010b) points to the paradigm change in nursing expertise and caring science in the
1970s, which is focused upon human science. The humanist thinking brought a new meaning to
caring science in the quest for the center of attention, encouraging the advancement of simple
principles and theory, which would enlighten patients in an ever more complicated environment
(Eriksson, 2002, 2010a). Theories that explain part of the realities are important elements
concepts (Eriksson, 2010a). The theoretical frameworks of nursing can be visible through
principles, and this understanding can direct observations and nursing practices (King, 1988).

Meleis (1992) says the development of nursing theory is important and could contribute to the
knowledge needed in many occupations. Theory of nursing is important. In caring research, the
advancement of expertise is essential for all people engaged in patient and family care. In the
structure of an explicit system, however, the advancement of nursing theory should be classified
(Cody, 1999). The humanistic tradition of caring science and Eriksson's charitable principle
(Lindström, Lindholm & Zetterlund, 2010) are the theoretical foundations of our study. The
human being in caring science is seen as an indivisible body, mind and mind force (Eriksson,
2002). In caring for the spiritual component, it is important to ensure the patients should feel as
whole, and this could be seen as the foundation of integrity and health (Eriksson, 2002;
Lindström et al., 2010). Care involves the reduction of suffering in charity, love, faith and hope
(Lindström et al., 2010). Care is a fundamental motivation. Caring ethics involves being there
and confirming the integrity of patients as a manifestation of "just existing" affection, as
suggested by Råholm and Lindholm (1999).

The focus of this study is spirituality and convincing evidence promotes spiritual care as a health
and welfare force (Becker, 2009; Pesut & Sawatzky, 2006). While the notion of faith and
spiritual treatment are accepted as basic aspects of nursing, the integration of spiritual care with
clinical practice is still difficult (Carr, 2010; Cone & Giske, 2013; McSherry & Jamieson, 2013;
Pesut, 2012). We suggest that it is important to look at spirituality from a perspective (Florczak,
2010). Previous research into caring for science has found that the connection between love and
spirituality is a central category (Rykkje, Eriksson and Råholm, 2011). Lieving in connection is a
transcendental or universal love that can be regarded as a force and a possible health resource.
Love is a guiding force and a "glue," helping human beings to create lifelong bonds with their
inner spaces. Love in harmony motivates and gives inner power to spiritual thinking and actions.
In caring relationships and practical acts of care, universal love presents both the phenomenon of
love receiving and loving sharing. Compassion, concern, interpretation and affirmation are
inherent in love (Rykkje et al., 2011).

The goal of the study is to improve our understanding of love in connectivity and thus to
contribute in an attentive scientific perspective to the theoretical awareness of the concept of
spirituality.

Love

We considered love as a central concept in caring for the patient during the hermeneutical
reading of the papers. There are, however, many ways of love and various concepts of this idea.
Love is often mistaken as sexual attraction in the English language, whereas classical Greek
distinguishes the love of Eros from that of Agape. In addition, the word charity that defines the
condition and expression of love through treatment is frequently limited to organizational
activities in contemporary concepts (Stickley & Freshwater, 2002). This paper focuses on the
notion by Eriksson of caring for others, which is human love, kindness and charity (Lindström et
al., 2010). Based on the new subjects in the chosen papers, we concentrate our thoughts on
compassion and the risk of losing love for the patient. We also think about love and ethics based
on Tillich's writings.

Life is a constitutional feature of life itself, according to Tillich (1954), which is separate from
the individual and, simultaneously, carries the most strong love. This recalls Watson (2003),
which points out that our human life is based on one another's love. Love overcomes the division
between persons, though no love or life itself can exist without separation (Tillich, 1954).
However, it is an essential contrast that holds an individual in person-to-person relationships as a
self-centered individual and simultaneously updates the unity with those in love. Our reflection is
that love brings people together, and as such, love must be part of connectedness with others.

The notion of love is also highly ethical in Tillich (1954) and it is love that reveals only what is
in the real situation. There are three roles for creative justice: listening, giving and forgiving that
define the connection between justice and love in personal experiences. Without mutual
listening, no human relationship is possible. The other calls us and encourages us to listen and to
consider the other's intrinsic arguments and justice can be bestowed only by listening love. The
first step to justice at interactions between people is hearing love. Giving as an act of artistic
justice is intended to bring love together, and it is the right of all whom we meet to demand of us
anything, at least the minimum to accept the other as an individual. Forgiveness is a paradoxical
type of union between justice and love. Forgiving misconduct is the satisfaction of justice, and it
is the only way of getting back those who are alienated from guilt. No meeting will take place
without reconciliation (Tillich, 1954). We focus on the ethical essence of love as a main basis for
caring for patients, and in the next section we will expand on that.
Connectedness

The papers selected demonstrate communication as a conception of great importance inherent in

human spirituality. Burkhardt (1994) defines spirituality as a unifying power that permeates all
life, a force embodied in yourself, your experience and doing and manifested by yourself. The
portrait of Register and Herman (2010) is linked spiritually, while Pesuite (2008) argues that
communication is a central feature of spirituality. Bellingham, Cohen, Jones, and Spaniol (1989)
point out the essential and integral relation between relationship and spiritual health.

The Register and Herman (2010) define connectivity as an overarching expression of human life
from within, which defines how people interact in the world. In addition, communication
concerns the creation of relationships, in and beyond itself, and it can be seen how much a
person is experiencing relationships that are mutual and meaningful, and how life is involved in
meaningful, constructive and intentional ways (Bellingham et al., 1989; Burkhardt, 1994;
Register & Scharer, 2010). Relation, which is focused on increased understanding of the world
around us and orientation towards a wider view of life, is also an integral characteristic of self-
transcendence, as it can be found in human growth or maturity. The basic meaning of self-
transcendence is seen by Teixera (2008) as the desire to relate to one another, others, the single
verse and beyond. Self-transcendence can promote peace, to find sense and intent in life and the
feeling of healing.
We found three essential types of attachment: connection to one another, connection to others
and connection to something greater than one.

Connectedness with oneself. Connection is one with yourself (Younger, 1995). It is a

meditation, an inner power, and a sense of self-connection that incorporates the core of our
being, knowing ourselves, and doing ourselves (Burkhardt, 1994). At the functional level it can
also be attributed to being biologically linked with the human body, wellbeing and well-being
perception (Register & Herman, 2010). Being related to yourself means living a life that fits
one's feelings and beliefs or is compatible with them (Bellingham et al., 1989). Missing ties to
oneself can lead to self-alienation, which can lead to increased isolation and is related to the
tormentary norms of "going alone." An example of this is American society: the more people
withdraw, bother and lonely the more they fulfill their devotion to individualism, competition
and autonomy (Bellingham et al., 1989). We are speaking about the importance of being in
harmony and in contact with one's inner space as a human being; if not, it is a spiritual pain that
is alienating oneself.

Restoring connectivity may require solidity. Younger (1995) also refers to Tillich, who says that
alienation is part of life and loneliness is the phase immediately preceding the relation. Solitude
is isolated but not alone, and experiences the everlasting presence, which contains all and
everything we are removed from. Being alone provides chances of reflection, imagination and
rest. Nature, poetry, music, or photographs may be sources of loneliness (Younger, 1995).
Solitude will quickly become solitude, if contact is blurred. Solitude or disconnection does not,
however, amount to solitude, since soleness implies an anxious or painful need for something or
someone (Bellingham et al., 1989). We think that the process of seeking significance is quite a
one-sided ride, which means that the inner quest of the individual takes "calm moments" of
solitude (Råholm & Eriksson, 2001). Solitude should not be confused as solitude as a medium
for spiritual study.

Connectedness with others. Relation with others may include the family, colleagues,
acquaintances, and society and culture in particular (Bellingham et al., 1989; Burkhardt, 1994;
Predeger & Mumma, 2004; Register & Herman, 2010; Register & Scharer, 2010).
Connectedness is the sense of being part of a collective, of being a nation, and even of being in
the world in a human society, awareness of unity between oneself and others (Younger, 1995).
Being linked with others means that people are able to visit a place and are willing to leave that
place to visit others (Bellingham et al., 1989).

The aim was to explain the definition of connectance in social relations by Phillips-Salimi, Haase
and Kooken (2012). Connectedness qualities are caring, influencing others, warmth from others
and a lack of consideration about others' well-being. Respect, appreciated feeling, and/or esteem
are valuable qualities for others. Connectivity also includes reciprocity, mutual love and mutual
interest. Based on these characteristics, the association is how closely, intimately, intimately and
meaningfully an individual is associated with another person or group of people. This
understanding is characterized by positive expressions obtained and reciprocated through
affective and constant social interactions by the individual or between people (Phillips-Salimi et
al., 2012). We consider that relations to other people are expressed by careful acts of acceptance
and of giving, which can help to affirm the importance of the person (Råholm & Eriksson, 2001).

Conclusion

This essay aims to examine how the perception of human spirituality is strengthened by love in
relation. In this section, we discuss how love and connection can interconnect and act as a
lifelong force in patient care (Råholm and Eriksson 2001). Spirituality is known as an inner
strength and a possible resource for wellbeing (Becker, 2009), and we agree that linked love is an
intrinsic powerful resource in human spirituality. Love can be represented as the moving force of
life in the light of Tillich (1954). We tried in this article to depict love as an important part of
spirituality and relationships. Wong (2010) found that receiving and giving love in relationships
and connection is a part of seeking meaning in life in her study of spirituality. Thus, as
Bellingham et al. defined, love can be a force to relieve spiritual suffering caused by
meaninglessness and emptiness (1989). According to Kenny (2011), spontaneity in love sets the
requirements for the integration of mind and body. Love as a force that gives life requires motion
and a capacity to restore (Råholm, 2001).

It can seem that love is a vital force in relation to others and in the sense of feeling like a whole
person. Arman and Rehnsfeldt, (2006) say that the patients' behaviors and expressions of love
will both strengthen the patient's understanding of life and ease their sufferings if they see love as
a ground for caring and ethical actions. With regard to this, Tillich's thoughts on the ontology of
love will give insights into how love can be a creative force to take care of the patient. Love is
seen as the road to unity of the divided, and in both relation to others it is apparent. Tillich
(1954) notes that love of self may be described through self-affirmation and acception. It may
not apply directly to connectivity with oneself.
The ethical role of love in personal meetings is perhaps the most intriguing point of view of
Tillich (1954). In certain ways, compassion is the power to create relationships between the
patient and caregiver, and the ethical guide to loving behavior through imaginative listening, gift
and forgiveness. In loving relationships and concrete treatment, we believe that love is present
(Rykkje et al., 2011). However, love literature is worried with the patient's lack of compassion.
Von Dietze and Orb (2000) believed compassion involved moral decisions and common
experiences and behavior. This is in line with the principle of access to others, which ensures that
the caregiver will contact the patient with sincere concern and sympathy. The influence of
compassion in Schantz (2007). The establishment of a partnership of confidence and trust with
the patient is the promoter of healing. Our reflection is that love should be present in any
relationship as a reuniting force (Tillich, 1954).
Abstract:

In caring for the entire human being, spirituality is essential. Previous research has found that
love is a central category of spirituality in relation. The goal of the study is to deepen our
knowledge of the concept of spirituality from the perspective of science and contribute to the
theoretical knowledge growth. The process consisted of a study of 20 research papers on ties and
love that were interpreted in a hermeneutical approach focused on Gadam. Two ways of
connection, concern and danger of losing love in the treatment of the patient were emerging
themes. We also reflected on love and ethics, which are based on Tillich's writings. Tillich says
love is a road to the unity of the divided. This drive is evident in relation to others both in
relation to something greater than yourself and implicitly to reference to yourself. We find that
connectivity and caring for the patient are main concepts.

Introduction:

The humanist thinking brought a new meaning to caring science in the quest for the center of
attention, encouraging the advancement of simple principles and theory, which would enlighten
patients in an ever more complicated environment (Eriksson, 2002). Theories that explain part of
the realities are important elements concepts (Eriksson, 2010a). The theoretical frameworks of
nursing can be visible through principles, and this understanding can direct observations and
nursing practices (King, 1988).

The human being in caring science is seen as an indivisible body, mind and mind force
(Eriksson, 2002). Care involves the reduction of suffering in charity, love, faith and hope
(Lindström et al., 2010). Care is a fundamental motivation. Caring ethics involves being there
and confirming the integrity of patients as a manifestation of "just existing" affection, as
suggested by Råholm and Lindholm (1999).

The focus of this study is spirituality and convincing evidence promotes spiritual care as a health
and welfare force (Becker, 2009). While the notion of faith and spiritual treatment are accepted
as basic aspects of nursing, the integration of spiritual care with clinical practice is still difficult
(Pesut, 2012). We suggest that it is important to look at spirituality from a perspective (Florczak,
2010). Lieving in connection is a transcendental or universal love that can be regarded as a force
and a possible health resource. Love is a guiding force and a "glue," helping human beings to
create lifelong bonds with their inner spaces. Love in harmony motivates and gives inner power
to spiritual thinking and actions. In caring relationships and practical acts of care, universal love
presents both the phenomenon of love receiving and loving sharing. Compassion, concern,
interpretation and affirmation are inherent in love (Rykkje et al., 2011).

The goal of the study is to improve our understanding of love in connectivity and thus to
contribute in an attentive scientific perspective to the theoretical awareness of the concept of
spirituality.
Love

We considered love as a central concept in caring for the patient during the hermeneutical
reading of the papers. There are, however, many ways of love and various concepts of this idea.
Love is often mistaken as sexual attraction in the English language, whereas classical Greek
distinguishes the love of Eros from that of Agape. In addition, the word charity that defines the
condition and expression of love through treatment is frequently limited to organizational
activities in contemporary concepts (Stickley, 2002). This paper focuses on the notion by
Eriksson of caring for others, which is human love, kindness and charity (Lindström et al., 2010).
Based on the new subjects in the chosen papers, we concentrate our thoughts on compassion and
the risk of losing love for the patient. We also think about love and ethics based on Tillich's
writings.

Love overcomes the division between persons, though no love or life itself can exist without
separation (Tillich, 1954). However, it is an essential contrast that holds an individual in person-
to-person relationships as a self-centered individual and simultaneously updates the unity with
those in love. Our reflection is that love brings people together, and as such, love must be part of
connectedness with others.

The notion of love is also highly ethical in Tillich (1954) and it is love that reveals only what is
in the real situation. The first step to justice at interactions between people is hearing love.
Giving as an act of artistic justice is intended to bring love together, and it is the right of all
whom we meet to demand of us anything, at least the minimum to accept the other as an
individual. Forgiveness is a paradoxical type of union between justice and love. Forgiving
misconduct is the satisfaction of justice, and it is the only way of getting back those who are
alienated from guilt. No meeting will take place without reconciliation (Tillich, 1954). We focus
on the ethical essence of love as a main basis for caring for patients, and in the next section we
will expand on that.

Connectedness

The papers selected demonstrate communication as a conception of great importance inherent in

human spirituality. Burkhardt (1994) defines spirituality as a unifying power that permeates all
life, a force embodied in yourself, your experience and doing and manifested by yourself.
Bellingham, (1989) point out the essential and integral relation between relationship and spiritual
health.

Connectedness with oneself. Connection is one with yourself (Younger, 1995). It is a

meditation, an inner power, and a sense of self-connection that incorporates the core of our
being, knowing ourselves, and doing ourselves (Burkhardt, 1994). Being related to yourself
means living a life that fits one's feelings and beliefs or is compatible with them (Bellingham et
al., 1989). Missing ties to oneself can lead to self-alienation, which can lead to increased
isolation and is related to the tormentary norms of "going alone." We are speaking about the
importance of being in harmony and in contact with one's inner space as a human being; if not, it
is a spiritual pain that is alienating oneself.

Restoring connectivity may require solidity. Solitude is isolated but not alone, and experiences
the everlasting presence, which contains all and everything we are removed from. Being alone
provides chances of reflection, imagination and rest. Nature, poetry, music, or photographs may
be sources of loneliness (Younger, 1995). Solitude will quickly become solitude, if contact is
blurred. Solitude or disconnection does not, however, amount to solitude, since soleness implies
an anxious or painful need for something or someone (Bellingham et al., 1989). Solitude should
not be confused as solitude as a medium for spiritual study.

Connectedness with others. Relation with others may include the family, colleagues,
acquaintances, and society and culture in particular (Register & Scharer, 2010). Connectedness is
the sense of being part of a collective, of being a nation, and even of being in the world in a
human society, awareness of unity between oneself and others (Younger, 1995). Being linked
with others means that people are able to visit a place and are willing to leave that place to visit
others (Bellingham et al., 1989).

The aim was to explain the definition of connectance in social relations by Phillips-Salimi, Haase
and Kooken (2012). Connectedness qualities are caring, influencing others, warmth from others
and a lack of consideration about others' well-being. Connectivity also includes reciprocity,
mutual love and mutual interest. This understanding is characterized by positive expressions
obtained and reciprocated through affective and constant social interactions by the individual or
between people (Phillips-Salimi et al., 2012). We consider that relations to other people are
expressed by careful acts of acceptance and of giving, which can help to affirm the importance of
the person (Råholm & Eriksson, 2001).

Conclusion

This essay aims to examine how the perception of human spirituality is strengthened by love in
relation. Spirituality is known as an inner strength and a possible resource for wellbeing (Becker,
2009), and we agree that linked love is an intrinsic powerful resource in human spirituality. We
tried in this article to depict love as an important part of spirituality and relationships. Wong
(2010) found that receiving and giving love in relationships and connection is a part of seeking
meaning in life in her study of spirituality. Love as a force that gives life requires motion and a
capacity to restore (Råholm, 2001).

It can seem that love is a vital force in relation to others and in the sense of feeling like a whole
person. Arman and Rehnsfeldt, (2006) say that the patients' behaviors and expressions of love
will both strengthen the patient's understanding of life and ease their sufferings if they see love as
a ground for caring and ethical actions. Love is seen as the road to unity of the divided, and in
both relation to others it is apparent. Tillich (1954) notes that love of self may be described
through self-affirmation and acception. It may not apply directly to connectivity with oneself.
Our reflection is that love should be present in any relationship as a reuniting force (Tillich,
1954).