According to Watson (2006), as the current carative factors evolve, Dr. Watson presents a different perspective on these factors which is included in the human Caring theory. These developed perspectives are identified as clinical caritas processes that are more flexible in which they can be considered: Nurturing of the spiritual and transpersonal practices of oneself and going further than the ego self; Performance of loving-kindness and composure contained in the situation of the caring consciousness;
Being genuinely at hand and sustaining the deep belief system of self and one-being-cared- for; Developing a conducive environment of healing transcending all levels (physical and non-physical, beauty, consolatory environments, dignity and even peaceful settings are actualized); Ensuring the sustainable development of a relationship that is both helping-trusting and ensure authentic caring; Being able to be at hand to support and express positive and negative feelings as a connection with one’s deeper spirit and the person being cared for;
Engaging in true teaching-learning experiences that is aimed to take into consideration the unity between the medical practitioner and the patient in order to stay within the patient’s frame of reference; Creative utilization of oneself and all possible means of determination as part of the overall caring process in order to employ caring and artistic-healing practices; Assisting with the essential needs an deliberate consciousness for caring while continuing to administer ‘human care essentials’, which actualize the alignment of the mind, body and spirit, and the unity of being in all aspects of medical assistance;
Opening and attending to mysteries of the spirit, other dimensions of existence, the caring of the soul of oneself and the one being cared for. What differentiates the abovementioned Clinical Caritas framework from the carative factors is the decision to incorporate a spiritual dimension and an unconcealed inclusion of love and caring that is merged to the carative factors that are in accordance to extant nursing paradigms for the succeeding years.
As such, this places nursing within the most mature framework that is consistent with other theories such as the Nightingale model of nursing (Mckenna, 1997), however it has yet to be actualized, but on the other hand it is nearing the evolution of the caring-healing theory. The human caring theory or “Clinical Caritas” is currently the rising model of transpersonal nursing practice for caring and moves from the previous carative factor to the clinical caritas processes.
This integrated philosophy utilizes the best of the traditional, industrial and static models of nursing while it at the same time utilizing the past. Take for instance the future of nursing as it is incongruously tied back to Nightingale’s sense of profession and as it is guided by a profound sense of obligation for human service; cherishing our phenomena, our theme, and those we serve.
It is when we comprise caring and love in the practice of nursing and even in the way we live out our lives that we find out and confirm that nursing like teaching, is more than just a job, but more of a calling, a service of life-giving and life-receiving career that gives a lifetime of learning. Such a level of maturity and integration of the past, present and the future, now require transforming self, and those we serve, including our institutions, and the profession itself.
It incorporates both art and science, as they are also being redefined, acknowledging a convergence between art, science, and spirituality. As one enters into the transpersonal theory of human caring and way of thinking, one concurrently is challenged to reposition oneself in these emerging ideas and individually question how the theory connects with them, inviting the practitioners into a novel connection with themselves and their concepts in relation to life, nursing, and theoretical subjects.