To investigate the effect of mandala coloring, plaid pattern coloring, and free‐form drawing activities on anxiety and mood in older Taiwanese adults. A total of 120 older adults aged 55 years to 75 years were recruited from 18 community‐based learning centers for older adults in southern Taiwan. They were randomly assigned to engage in one of the following four activities for 20 minutes: (1) mandala coloring group, (2) plaid pattern coloring group, (3) free‐form drawing group, and (4) reading group (control). Information on sociodemographic, lifestyle, and perceived health status was collected at the baseline. In addition, anxiety levels, measured using the 20‐item State‐Trait Anxiety Inventory–State Anxiety Scale (STAI‐S), were ascertained at the baseline (T1), after a brief anxiety induction (T2), and at the end of the assigned activity (T3). The mean anxiety levels among the four groups at T3 were analyzed using analysis of covariance, followed by Šidák multiple comparison test, as appropriate. The mean age of the 120 study participants was 65.1 years and 73.3% were females. A significantly lower anxiety level was observed only in the mandala coloring group (least square mean = 28.2; 95% confidence interval = 24.7–31.7) compared with the control group (least square mean = 36.0; 95% confidence interval = 32.9–39.2) (P = 0.004, partial eta‐squared = 0.113). Furthermore, when the STAI‐S was analyzed at the item level, the mandala coloring group was significantly different from the control group in the following six feelings: calmed down, safe, at ease, rested, satisfied, and I feel good. In conclusion, short‐term mandala coloring activity could significantly alleviate self‐induced anxiety in community‐dwelling older adults. Further studies on the long‐term effects of mandala coloring activity in improving the emotional well‐being of older adults are warranted.

This paper addresses the contemporary crisis of existential vacuum by examining how death anxiety may be reinterpreted through meaning-centered contemplation. Drawing on Ken Wilber’s Three Eyes of Knowing, the study brings Viktor Frankl’s logotherapy, transpersonal psychology, Buddhist Nianfo practice, and selected insights from cognitive neuroscience into philosophical dialogue. Nianfo is interpreted here as a meaning- centered contemplative practice. Within this framework, Nianfo provides a religious and contemplative structure through which practitioners may reorient selfhood, mortality, and ultimate concern. The discussion of the Default Mode Network and prior beliefs is used as a limited neurophenomenological lens, rather than as empirical validation of Buddhist doctrine or a reduction of religious practice to neural mechanisms. From this perspective, contemplative practice may be understood as reshaping self-referential patterns, loosening rigid mortality-related rumination, and supporting a more stable existential orientation. By placing Buddhist Nianfo, logotherapy, and neuroscience in dialogue, this paper argues that meaning-centered contemplation, grounded in vow and action (Yuan-Xing), can contribute to contemporary spiritual care. It offers an epistemological model in which psychological resilience, religious aspiration, and preparation for death are held together while philosophical, theological, and empirical modes of knowing remain distinct.

Objectives: This study investigates the interrelationships among Mindfulness, self-efficacy, job satisfaction, emotional labor, and occupational fatigue among care workers in Taiwan. It further examines regional variations between Tainan City and Chiayi County to identify contextual differences in psychological and occupational mechanisms. Methods: A cross-sectional survey was conducted using a structured questionnaire, yielding 780 valid responses from frontline care workers. All measurement instruments demonstrated satisfactory reliability and validity. Multiple regression analysis, path analysis, and region-specific regression models were performed to examine the direct and indirect relationships among Mindfulness, self-efficacy, job satisfaction, emotional labor, and occupational fatigue. Results: The findings indicate that Mindfulness is significantly positively associated with self-efficacy, and self- efficacy positively predicts job satisfaction while negatively predicting occupational fatigue. job satisfaction is a strong predictor of emotional labor, whereas emotional labor shows no significant direct effect on occupational fatigue, suggesting that emotional labor may be perceived as a professional responsibility rather than a source of exhaustion within Taiwan’s long-term care culture. Regional comparisons revealed that in Tainan City, Mindfulness, showed stronger negative associations with occupational fatigue and stronger positive association with self-efficacy, with job satisfaction emerging as the dominant predictor of emotional labor. In contrast, in Chiayi County, self-efficacy played a more influential role in mitigating occupational fatigue and enhancing job satisfaction, while emotional labor was jointly influenced by Mindfulness, self-efficacy, and job satisfaction. Conclusions: Mindfulness, and self-efficacy function as key psychological resources protecting caregivers from occupational strain, while self-efficacy and job satisfaction serve as mediating mechanisms linking psychological resources to occupational outcomes. These results highlight cultural and regional nuances in occupational health mechanisms and suggest practical implications for integrating Mindfulness, training and SE enhancement into caregiver development programs to strengthen resilience and reduce fatigue.

This conceptual-hermeneutic textual analysis, informed by phenomenological bracketing, examines how selected published past-life and between-life materials may function as meaning-making resources in the face of mortality, guilt, and unavoidable suffering. Rather than adjudicating reincarnation or survival after death, it brackets ontological claims and reads selected texts by Ian Stevenson, Roger Woolger, and Brian Weiss through Ken Wilber’s Three Eyes of Knowing and the pre/trans fallacy, with Viktor Frankl’s logotherapy as the evaluative axis. Stevenson, Woolger, and Weiss serve as representative textual clusters rather than fixed epistemological categories; within each cluster, specific reports, observations, interpretations, and broader inferences are differentiated according to their epistemic status and evidential limits. The analysis identifies two interpretive risks: reductionist pathologization and metaphysical inflation. It responds with a four-dimensional criterion—responsibility, integration, compassion, and action—and a five-stage model from narrative encounter through existential reframing and attitudinal reorientation to present-life responsibility and meaning transformation. The study argues that these narratives become logotherapeutically significant only when they enlarge freedom of response, preserve present-life identity, and generate concrete commitments. Its principal contribution is a logotherapeutic hermeneutics of past-life and between-life narratives that preserves epistemic differentiation while returning symbolic and contemplative meaning to responsible living. The framework is heuristic and requires further qualitative and practice-based evaluation.

Background/Objectives: This study aimed to examine how mindfulness and self-efficacy are associated with turnover intention among direct care workers through the hypothesized indirect pathways involving job stress and job satisfaction. Grounded in the Job Demands–Resources (JD–R) and Conservation of Resources (COR) frameworks, the study highlights the buffering and protective functions of psychological resources under high job demands. Methods: A regression-based path analysis was conducted using data collected from a structured questionnaire survey of 967 direct care workers in southern Taiwan. Results: Job stress was positively associated with turnover intention (β = 0.599, p < 0.001), whereas job satisfaction was negatively associated with it (β = −0.139, p < 0.001). Self-efficacy was positively associated with job satisfaction (β = 0.407, p < 0.001) and negatively associated with job stress (β = −0.109, p < 0.001). Mindfulness demonstrated significant direct associations with self-efficacy (β = 0.497, p < 0.001) and job stress (β = −0.200, p < 0.001), but its direct effect on turnover intention was not significant (β = −0.035, p > 0.05), implying its influence is indirect through self-efficacy, job stress, and job satisfaction. Diagnostic checks, including the Variance Inflation Factor (VIF), confirmed the absence of multicollinearity issues, and the overall model demonstrated satisfactory explanatory power. Conclusions: These findings enhance understanding of the psychological mechanisms underlying turnover intention among care workers and provide practical implications for human resource management and workplace stress interventions in long-term care settings.

This article develops a Wilberian Three-Eyes hermeneutic approach to interpreting past-life narratives in hypnotic regression. Positioned as a conceptual-hermeneutic narrative review, it does not seek to prove reincarnation, verify postmortem survival, or establish hypnotic regression as a clinical intervention. Instead, it examines such narratives as symbolic, phenomenological, and transpersonal materials through which suffering, death anxiety, guilt, and self-identity may be reinterpreted. Drawing on Wilber’s Three Eyes of Knowing, the article distinguishes empirical caution, symbolic interpretation, and contemplative meaning as complementary but non-interchangeable modes of inquiry. Stevenson and Tucker provide empirical caution, Spence, Knight, and Woolger support narrative and symbolic interpretation, and Weiss illustrates the psychological transformation of postmortem imagery. The article argues that hypnotic regression may function as an epistemological injunction that opens a disciplined space for meaning transformation while avoiding both reductionist dismissal and metaphysical overstatement. It contributes a non-reductive framework to transpersonal psychology, death studies, and the study of altered states of consciousness.