Mental Health Problems Rests - Nursing Assignment Help

Assignment Task

Introduction
One of the misconceptions in the area of existential crisis is that one requires luxury of time to be spent on questioning (stomachs filled enough to have it). However, the vulnerability of having existential crisis like any other mental health problems rests on the very fact of being human irrespective of whether one has the luxury of time or education to be able to actively and consciously engage cognitively in it. Existential crisis is not a crisis situated in solely in the cs cognitive possess and concepts but origins and experience most often lay in the unconscious aspects of psyche based on the experiences and meaning making of the body, emotions and social entity that a human being necessarily exists in. Thus, it is claimed that the existential blocs or inability to exercise one’s aliveness to the optimal level accounts for about of all the mental orders out there. Thus, existential crisis can be triggered like any mental or physical disorder. Like A said, he didn’t have time to think of the themes relevant to existential aspect of ones living. however, he still experienced a void that was thoroughly existential in nature. Even if one doesn’t experience a full-blown existential crisis, like the participant A, in the essence of experiencing involuntarily a gap in the larger sense of ones meaning and purpose of life and their place on earth in relating to people, which is not questioned as means of a voluntary creative and philosophical discourse, one might still experience existential frustrations, blocs and anxieties
We all make meaning of the world and ourselves in it in the conscious or unconscious realm. The unique characteristics of each of our individual bodies and minds render an experience and understanding based on how we experience our bodies and minds within oneself and via their interaction with the world out there. The world out there also presents differently to each one of us by the means of differences in the immediate social and natural environment. This leads to a unique meaning making in each of our understandings. These meanings might not be consciously experienced always. For instance, being relatively more sensitive to the sensory stimulations might lead a different experience of oneself bodily and mentally vis a vis a person with relatively less sensitivity. This difference would entail in difference in the way a person makes meaning in creating their worldview and their understanding of themselves. These experiences from which people by default extract an understanding becomes the blueprint of concepts of know-how from which we tend to operate in living our day to say lives. When these learned blueprints get threatened or conflicted towards disestablishment by un realization, inhibition, discouragement, conflict, we experience a disequilibrium which might turn into a crisis. This is because, this core of meaning making from which we operate provides the ways of being and knowing which essentially help us define in practice our existence. When these meanings and understandings are put into the vulnerable space of potential doubt, conflict or destruction, relying on this core becomes which leaves a void of a blueprint from which we operate.
Predisposition to a particular psychic tendency due to genetic endowments interacts with constructions of nurture from the experiences with social and natural objects to create the entirety of human mental world.
This core of blueprints contains every representational aspect of the meaning making which includes defences that got created over time, bad and good attributes of an object (integrated or not), principles of both natural and social realities as understood by an individual, security or insecurities of attachments, unconscious fantasies, etc.
We often believe in the validity if existence of some aspects of me and not me if it gets actively engaged with, accepted, responded to and by the social objects. Not being contained as a reality in the ither, self and other realities in an individual often get destabilised and traumatized on oneself. Only when a certain level of threshold of intimacy between the inner selves of the parties in all aspects of being like emotionality, believes, etc. is crossed in the sense of being appropriately responded to that that one then both the vul This often happen in close relationships like immediate family, romantic relationships and very close friendships.
The merging of ones relaitity is to the extent of introjecting the other in oneself and projecting oneself into the other such that one experiences ones own reality as a function of not only within them but also as existing and sustained in the ither in an illusory sense of oneness. One may as well see the others many existential realities being contained and functioned from within. This, experienced by E, helped the idea of the relationship as being permanent and readiness to separation Thus, an experience discouragement, humiliation
the idea of cheating 
For E, he had routed his meaning and purpose of living and embodied his sense of existence, purpose and goals in life , like he said everything, via the ex-lover. When the breakup officiated as final, his experience apparently points to a loss of not only the other but himself as well contained majorly in the other. Benz as well experienced destablisment of the blueprint of his self organisation and experience afyer the , 
the loss of the ex lover but the reasons were different. The consistent questioninng while being in the relationship and the culmination point of deconstruction of religious belif system of the world view of the last years, emotional baggage and guilt from past relationships cam e undone. They were kept on the defenceless platform and were open to overwhelm him and cause a rupture
Religion and Existentialism
There is a sense of discomfort in relating to the religion in all participants’ experiences. Being born in a specific community that is held in apparent distaste and hate by a considerable section of their surroundings often becomes an intra-psychic rather than inter-personal conflict. Upholding and identification with a religion becomes a fertile ground of constant scrutiny within and without and an area of dialects in the psyche. Additionally, centring one’s meaning of being on religion becomes an ambivalent experience for finding gaps in the way one wants to identify and the way an individual believes is the ideal method.
Both A and E reported practical barriers in being a Muslim male in this country. Both participants disregarded the events of discrimination as something normal or small and insignificant in their list of problems as if they have got almost desensitized to these happenings. This seem to have been built on the awareness of the presence of perspectives of the divide between good and bad people, ideas and philosophies and making a categorical distinction between haters, intolerance and violence and the presence of tolerance, openness and accepting people.
A's perception of religion doesn’t take into account the subjective relations of an individual with religion vis a vis an objective normatic generalization of how people, who identify with any religion, tend to hold values. This conception, however seems to be coming from his experience of his surrounding world where identities and experiences are often overshadowed by a disproportionate consideration of religious identification and connections over and above other aspects that constitute a human being. Additionally, A’s conceptualization of detachment from most, if not all, aspects of living and relating to religion entails from the point of reference of the philosophy which understands religion and identifications in terms of a singular, objective, rigid notion of set beliefs, rituals and relating to and identification with the religion. This idea is such that a wavering from the set principles, rituals and stipulated ways of being and relating renders one as a non-practitioner and believer; unrecognised as a Muslim in the eyes of one philosophy of religion and religious heads who profess from these grounds of understanding. This notion verges on religious extremism which all the participants found difficulty in relating with. All participants have had a privilege of experiencing different ways of being and having support social objects . All mentioned how they have got what they had asked for since childhood

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