Attachment,religiousness, and distress among the religious and spiritual: links between religious syncretism and compensation

Using the Adult Attachment Interview, we explored differences in attachment, distress, and religiousness among groups of traditionally religious, New Age spiritual, and religiously syncretistic (high on both) participants (Ps) (N?=?75). Religiously syncretistic Ps showed a preponderance of insecure attachment and were raised by non-religious parents, who were estimated as relatively insensitive. Moreover, religiously syncretistic Ps perceived a personal relationship with God and had experienced increased religiousness/spirituality during difficult life periods, but did not suffer elevated distress. New Agers often mirrored the religiously syncretistic, but had a more even secure–insecure attachment distribution, typically did not perceive a personal relationship with God, and did suffer elevated distress. Traditionally religious Ps were low on distress and raised by religious parents, estimated as relatively sensitive. We conclude that religious syncretism may often express religion/spirituality as compensation. Finally, we speculate that a perceived relationship with God may attenuate distress among those at risk.     

Alternative religion kids: spiritual and cultural identity among children and youth involved with new religious movements

ABSTRACT

The term ‘new religious movement’ (NRM) has come to replace the more provocative term ‘cult,’ however this shift of scholarly language has not resulted in a softening of public perception towards those in religious groups perceived as ‘weird’. This perception leaves a distinct mark on the identities of children raised in these communities.Children from alternative and controversial religions comprise a unique subculture.. The experience of growing up in a new religious movement has an important impact on a young person’s cultural and spiritual identity. Drawing on and expanding Useem and Downie’s model of ‘third culture kids’ (TCKs) the model of ‘alternative religion kids’ (ARKs) is developed. It is proposed that ARKs are a subculture in their own right and share a sense of belonging and identity based on their experience of being religious ‘others’. ARKs may be able to connect through a powerful, shared experience not paralleled with other peers.     

The effects of mindfulness on executive processes and autobiographical memory specificity

Previous studies have found that mindfulness training reduces overgeneral memories and increases autobiographical memory specificity (e.g., [Williams, J. M. G., Teasdale, J. D., Segal, Z. V., & Soulsby, J. (2000). Mindfulness-based cognitive therapy reduces overgeneral autobiographical memory in formerly depressed patients. Journal of Abnormal Psychology, 109, 150-155]). However, little work has investigated the mechanisms underlying this effect. The present study explored the role of executive processes as a mediator of MBCT effects in an unselected sample. An autobiographical memory task, a cognitive inhibition task, a motor inhibition task, a cognitive flexibility task and a motor flexibility task were administered before and after intervention. Compared to matched controls, MBCT participants showed increased autobiographical memory specificity, decreased overgenerality, and improved cognitive flexibility capacity and capacity to inhibit cognitive prepotent responses. Mediational analyses indicated that changes in cognitive flexibility partially mediate the impact of MBCT on overgeneral memories. Results are discussed in terms of Conway's [2005. Memory and the self. Journal of Memory and Language, 53, 594-628] autobiographical memory model.     

Authenticity and subjective well-being: The mediating role of mindfulness

Authenticity is generally indicated to be an important predictor to subjective well-being. However, remarkably few empirical researches investigated possible psychological mechanism underlying the process. The purpose of the current research is to explore whether mindfulness can explain one pathway between authenticity and subjective well-being. By conducting a cross-sectional study and a time-lagged study, we verified that higher authenticity associated higher subjective well-being via higher mindfulness. Furthermore, the effect of authenticity on subjective well-being was specifically through two facets of mindfulness–describing and acting-with-awareness. These results contribute to a better understanding of the association of authenticity and subjective well-being. Moreover, these findings suggest that mindfulness training may be a useful technique to accelerate the transformation from being thyself to being happy.     

Editorial: Culture and religion

Based on theories of category formation (Baird) and genealogy (Foucault and Asad), and writing myself reflexively into the field, I question the consensus view that there is (or ever was) a viable social or religious ‘movement’ called ‘New Age’. Through a brief review of secondary sources, I disaggregate and historicise the field, drawing attention to signs of incompleteness, heterogeneity and cultural diffusion in preference to the dominant argument for a sui generis phenomenon. Within the field, I trace connections between Alice Bailey's discourse and Findhorn colony practice to illustrate one particular ‘New Age’ genealogy. I argue that ‘New Age’ is better represented as an expression of contemporary Anglo-American ‘popular religion’, a (re)conceptualisation that encourages more fruitful comparative historical and ethnographical analyses. Finally, I identify an emergent ‘second wave’ of ‘New Age’ studies, characterised by a concern for localised and contextualised representations.     

Religious agency,identity, and communication: reflections on history and theory of religion

Abstract

This paper discusses the applicability of recent theories of religion to the problem of describing and explaining religious transformation in the period between the final Bronze Age and Late Antiquity. Instead of evolutionist and cognitive approaches, it proposes a model of religion that tries to analyze religion in terms of its making by starting from the individual's appropriation and creation of religious tradition. Religion is understood as a strategy to attribute agency to agents that do not appear immediately plausible. Recent scholarly discussions on human agency suggest categorizing human religious agency into the three subsets, namely: (1) acting religiously with regards to past, present, and future; (2) collective religious identity; and (3) religious communication. These subsets are shown to produce fruitful questions for research on historical sources. Against this backdrop, religion is explained as a precarious cultural resource articulated through the agency of individuals and allowing changed attributions of individual agency.     

Nature connectedness: Associations with well-being and mindfulness

Wilson’s (1984)biophilia hypothesis predicts that people’s psychological health is associated with their relationship to nature. Two studies examined associations among nature connectedness, well-being, and mindfulness in samples of undergraduate students while socially desirable responding was controlled. Significant associations emerged among measures of nature connectedness and indices of well-being (in Study 1 and Study 2) and mindfulness (in Study 2). Results are discussed in relation to possible mediators and moderators of the association between nature connectedness and mental health.     

The impact of state and dispositional mindfulness on prospective memory: A virtual reality study

Prospective memory (PM) consists of remembering to perform an action that was previously planned. The recovery and execution of these actions require attentional resources. Mindfulness, as a state or a dispositional trait, has been associated with better attentional abilities while mind wandering is linked with attentional failures. In this study, we investigated the impact of mindfulness on PM. Eighty participants learned 15 cue-action associations. They were, then, asked to recall the actions at certain moments (time-based items) or places (event-based items) during a walk in a virtual town. Before the PM task, participants were randomly assigned to a mindfulness or mind wandering (control condition) session. Dispositional mindfulness was measured via the Five Facets Mindfulness Questionnaire (FFMQ). Although considered as two opposite states, we did not report any difference between the two groups on PM abilities. Nevertheless, the natural tendency to describe one's own sensations (the Describing facet of the FFMQ) predicted time-based performance in both groups. We discuss different hypotheses to explain this finding in light of recent findings on the impact of mind wandering on future oriented cognition. Our main observation is a positive link between the Describing facet and time-based PM performances. We propose that this link could be due to the common association of this mindfulness facets and PM with attentional and interoceptive abilities. Additional studies are needed to explore this hypothesis.     

Individual differences in attachment and dispositional mindfulness: The mediating role of emotion regulation

Recent interest in the relationship between individual differences in attachment and dispositional mindfulness has led to empirical investigations into this association. Although several studies have demonstrated an association between attachment and mindfulness, little is known as to why these two seemingly distinct constructs are related. In a sample of 572 individuals we explored whether the relationship between attachment and mindfulness was mediated by emotion regulation difficulties. Difficulties in emotion regulation fully mediated the association between attachment anxiety and mindfulness, and between attachment avoidance and mindfulness. Thus, the mechanism by which attachment and mindfulness are related is through emotion regulation difficulties. Theoretical and clinical implications are discussed.     

Dispositional mindfulness and perceived stress: The role of emotional intelligence

The present study examined the relationships between dispositional mindfulness, emotional intelligence and perceived stress using self-report measures. We administered the Mindful Attention Awareness Scale (MAAS), the Wong Law Emotional Intelligence Scale (WLEIS), and the Perceive Stress Scale (PPS) to a non-clinical sample of Chinese adults (n = 380). The results showed that mindfulness was positively associated with four components of WLEIS, and negatively associated with perceived stress. Mediation analysis indicated that only the regulation and use of emotion components of WLEIS acted as mediators of the association between mindfulness and perceived stress. Effect contrasts showed no significant difference between the specific indirect effects through these two mediators. Implications and suggestions for future research are discussed.     

The cultivation of ‘wild channeling’: lived religion as a normalizing force

ABSTRACT

Channeling, a New Age form of spirit mediumship, is a hyper-individualized religiosity, with proponents claiming that each person can create his/her own reality. Yet, most channels hold to very similar beliefs and practise their craft in a uniform manner. This, for most channels, involves moving through two stages: first, in the wild phase, they undergo powerful experiences of direct encounters with non-material beings who can be harsh and demanding, sensations are strongly embodied, the experience can be horrifying and its meaning remains obscure. In the second, cultivated stage, channels come to understand these raw experiences through pre-existing narratives of meaning learned from friends and literature, the entities channeled are benevolent, and both the content and the form of the sessions come to emphasize empowerment. Both the phenomenology and repetition of lived religion, it is shown, can serve as a regulating force, creating institutionalization of religious practices and beliefs, even when these advocate individualism and are situated in a milieu lacking any formal institutions.     

The truth of religion and religious truths

International Journal for Philosophy of Religion -     

The rise of mindfulness and its resonance with the Islamic tradition

Mindfulness-based interventions have grown in prominence over the past decade. Evidence of their efficacy has been an important driver of their widespread acceptance and proliferation. Although secularised, these mindfulness-based interventions are derived from and influenced by Eastern spiritual traditions, particularly Buddhism. For this reason, there is a need to explore the acceptability of such approaches among individuals firmly committed to theistic traditions such as Judaism, Christianity and Islam. This article examines the rise of mindfulness-based interventions, exploring the sparse literature concerning the acceptability of such approaches among individuals with theistic perspectives divergent from both secular worldviews and Buddhist narratives. Finally, the article proposes several bridging concepts that might help practitioners of mindfulness-based approaches communicate key aspects of these interventions in a manner more culturally attuned and religiously resonant with the worldviews of Muslim clients.     

Holy piracy: Kopimism,the sacralisation of information,and the legitimating power of religion

Kopimism is a new religious movement predicated on, and revolving around, the assertion and belief that information is inherently sacred and needs to be copied and shared. Adherents to this Swedish-born religious movement have persisted in small pockets of devout communities around the world for almost a decade. This paper outlines a rudimentary and general sketch of the Kopimist worldview, its basic aims and its place within the contemporary religious landscape. In the latter part of this analysis, particular attention is given to the movement’s claim that it is not simply a sacralisation of political ideals – pirate politics, in particular – but that it maintains a distinct worldview and ethical system based on the notion that information – the foundation of everything – is itself divine. ‘Religion’ as a legitimating categorical force and the sociocultural conditions that engender new religious movements are also considered alongside the movement’s history and development.     

World religion and fake news: A pedagogical response in an age of post‐truth

This article describes a pedagogical response to teaching world religions courses in a post‐truth age. The course assignment and its application, utilized in both online and in‐person formats, bridge student academic pursuits with religious traditions, require students to engage with source‐based journalism, and extend beyond the classroom into many of the contemporary politics encroaching upon the humanities fields. Related to the first, the objective of the assignment is for students to discover that religiosity permeates multiple sectors, both private and public, corresponding with student career paths. As a result, students discover that religion is relevant to their academic pursuits and that they must consider the possibilities of how religion might integrate with their career choices. Regarding the second objective, the assignment develops student digital media literacy skills as a form of civic education that challenges the current political attacks on journalism and factuality. Last, this exercise acknowledges the realities facing many humanities programs across the country and offers this assignment as a way of engaging with those issues within the classroom. See as well, published in this issue of the journal, three short companion essays by Sarah L. Schwarz, Jonathan R. Herman, and Harshita Mruthinti Kamath, each of which analyzes this pedagogical strategy for their particular teaching contexts.     

How mindfulness affects benign and malicious envy from the perspective of the mindfulness reperceiving model

At present, mindfulness is a hotspot in psychological research. Mindfulness is an effective tool that enables people to effectively inhibit negative emotions. Previous studies have shown that envy is a typical negative emotion; however, envy can be divided into two completely different types: benign envy and malicious envy. The question then arises, how does mindfulness affect both types of envy? Using a mindfulness reperceiving model, we explored the effect of mindfulness on these two different types of envy and on the mediating mechanism of psychological resilience. To accomplish this, we recruited 676 Chinese undergraduates to complete the Mindful Attention Awareness Scale (MAAS), the Benign and Malicious Envy Scale (BEMAS) and the Connor-Davidson Resilience Scale (CD-RISC). The results we obtained showed that mindfulness and psychological resilience significantly and negatively predicted malicious envy and that psychological resilience played a partially mediating role in the relationship. In addition, the results showed that there was no significant effect between mindfulness and benign envy; however, psychological resilience can significantly and positively predict benign envy and played a completely mediating role between mindfulness and benign envy. These results effectively extend theories based on the mindfulness reperceiving model while also being important for promoting benign envy and inhibiting malicious envy in terms of improving mindfulness and psychological resilience.     

Improving spatial abilities through mindfulness: effects on the mental rotation task

In this study, we demonstrate a previously unknown finding that mindful learning can improve an individual’s spatial cognition without regard to gender differences. Thirty-two volunteers participated in the experiment. Baselines for spatial ability were first measured for the reaction time on the mental rotation task. Next, the participants were randomly assigned to either a mindful or mindless learning condition. After learning, the mental rotation task showed that those in the mindful learning condition responded faster than those in the mindless learning condition. This study provides promising evidence for applying mindful learning to education.     

Development and preliminary validation of the mindfulness inventory for sport

ObjectivesDespite the increasing prevalence of mindfulness-based interventions in sport, no context-specific instrument currently exists to measure mindfulness in sport. The Mindfulness Inventory for Sport (MIS) was devised using a three-stage approach, to measure one's ability to: (1) be aware of disruptive stimuli and their associated internal reactions; (2) adopt a non-judgmental attitude towards these stimuli and reactions; and (3) quickly refocus attention on goal-related cues.MethodIn stage 1, a pool of items was developed and assessed by six experts in the areas of mindfulness and instrument validation. In stage 2, exploratory factor analyses with data collected from undergraduate student-athletes (N = 370) resulted in a three-factor, 19-item version of the instrument. In stage 3, confirmatory analyses using structural equation modelling were conducted with a sample of elite athletes (N = 343).Results and conclusionA final 15-item three-factor version displayed an acceptable model fit, with little evidence of invariance demonstrated across sport type and partial invariance across gender. In addition, the subscales of the MIS displayed significant correlations with conceptually-related variables such as flow, worry, concentration disruption, and perfectionism.     

The impact of mindfulness on well-being and performance in the workplace: an inclusive systematic review of the empirical literature

Work can be demanding, imposing challenges that can be detrimental to the physical and mental health of workers. Efforts are therefore underway to develop practices and initiatives that may improve occupational well-being. These include interventions based on mindfulness meditation. This paper offers a systematic review of empirical studies featuring analyses of mindfulness in occupational contexts. Databases were reviewed from the start of records to January 2016. Eligibility criteria included experimental and correlative studies of mindfulness conducted in work settings, with a variety of well-being and performance measures. A total of 153 papers met the eligibility criteria and were included in the systematic review, comprising 12,571 participants. Mindfulness was generally associated with positive outcomes in relation to most measures. However, the quality of the studies was inconsistent, so further research is needed, particularly involving high-quality randomized control trials.     

The study of American religion: looming through the glim

The study of American religion has been expanding to include new perspectives, previously neglected characters, and new geographic insights, driven by critical reflection on the assumptions and ideologies that historically have shaped the field, such as its focus on institutions, doctrines, and texts, its nationalistic westward-expansion historical narrative, and its Protestant biases. The past two decades have seen illuminating work emerge on race and gender, popular culture, class, and the marketplace. But we need to push beyond filling in gaps in the historical record to engage methodological and theoretical concerns in the academic study of religion. Exploring the development of theories of religion in the context of global networks of exchange shaped by 19^th-century seafarers is one example of how Tom Tweed's recent call in this journal for a geographic and temporal expansion of the study of religion in America might raise new questions and perspectives for the field.