Spirituality and the Current Adjustment of Adult Survivors of Childhood Sexual Abuse

We explore the role of spirituality in the current adjustment of adult survivors of childhood sexual abuse (CSA). A sample of 101 men and women survivors of CSA completed questionnaires on spirituality (relationship with God or higher power), person factors (blame attributions, self-acceptance, hope), and current adjustment (mood, personal growth, resolution of the abuse). Results indicated that relationship with a benevolent God or higher power is related to the experience of less negative mood and a greater sense of personal growth and resolution of the abuse. Also, relationship with a higher power is related to other person factors such as self-acceptance and hope. Relationship with a benevolent God appears to have an indirect link to depressive mood and resolution of abuse through the mediating pathways of hope and self-acceptance. In contrast, relationship with God appears to have a more direct association to the outcome of personal growth for these survivors .     

Early trauma and serious mental illness: what role does spirituality play?

For many who experience serious mental illness, spirituality and religion can be common vehicles that provide a sense of coherence and meaning to life. However, in the presence of early trauma, spiritual and religious beliefs may be enhanced or destroyed, or never develop. This paper explores the relationship between spirituality/religion, early trauma, and serious mental illness. Three case examples from a qualitative phenomenological study are presented to illustrate spiritual and religious struggles that can arise and how a person can work through these over time to use spirituality and religion as positive resources for recovery. Tentative implications for practice are offered.     

The experience of spirituality in the psycho-social adaptation of cancer survivors

This article presents the results of a retrospective, phenomenological study of the experience of spirituality in the psychosocial adaptation of cancer survivors. The experience of illness for the participants in the study is one which promotes greater personal and spiritual growth. The study demonstrates that illness provokes personal growth and transformation in the individual. While making use of pre-existing coping resources, the person with cancer reevaluates and restructures her or his life, integrating new values, priorities, and perspectives which lead the patient to invest her or his life in something meaningful and beneficial to others.     

The spirituality of people with late-stage dementia: a review of the research literature,a critical analysis and some implications for person-centred spirituality and dementia care

If spirituality is fundamental to personhood, it must be as integral to the life of a person with dementia as to any other person. In this paper, the author uses a three-stage process to explore the features, meanings and significance of spirituality in late-stage dementia. First, a critical literature review is undertaken to evaluate the present state of research and its methodological limitations. The second stage of the argument comprises a critical analysis of the available models of how spirituality may persist beyond the loss of cognitive and communicative capacity, leading the elucidation of two dimensions to spirituality (duration over time and the role of social space) that can sometimes be overlooked. Finally, these findings are brought to bear on wider questions of how person-centred spiritual care may be offered to people with dementia and the role of shared social values in building spiritual resilience.     

Examining Spirituality Over Time: Latent Growth Curve and Individual Growth Curve Analyses

SUMMARY

Research on spirituality and religiousness has gained growing attention in recent years; however, most studies have used cross-sectional designs. As research on this topic evolves, there has been increasing recognition of the need to examine these constructs and their effects through the use of longitudinal designs. Beyond repeated-measures ANOVA and OLS regression models, what tools are available to examine these constructs over time? The purpose of this paper is to provide an overview of two cutting-edge statistical techniques that will facilitate longitudinal investigations of spirituality and religiousness: latent growth curve analysis using structural equation modeling (SEM) and individual growth curve models. The SEM growth curve approach examines change at the group level, with change over time expressed as a single latent growth factor. In contrast, individual growth curve models consider longitudinal change at the level of the person. While similar results may be obtained using either method, researchers may opt for one over the other due to the strengths and weaknesses associated with these methods. Examples of applications of both approaches to longitudinal studies of spirituality and religiousness are presented and discussed, along with design and data considerations when employing these modeling techniques.     

Have We Found the Holy Grail? Theory of Mind as a Unifying Construct

Theory of Mind (ToM) refers to a person’s ability to understand that another person has his or her own unique way of thinking and feeling. ToM is a well-known and rapidly expanding field of research in the neurosciences, cognitive, social sciences, evolution, and brain imaging. This review article expands ToM into areas where there has not yet been research. We propose that ToM could illuminate the relationship between religion/spirituality and health, and could provide the lingua franca for the hundreds of schools of psychotherapy. We discern two different kinds of spirituality: personal versus impersonal. Empathy is central to ToM research and is also central to mental health training and practice. ToM illuminates familiar topics in a new light. For example ToM reveals a close link between psychology and spirituality in self-efficacy and locus of control research.     

Spirituality as an Essential Determinant for the Good Life, its Importance Relative to Self-Determinant Psychological Needs

This study focuses on the relevance of spirituality as an essential element for the Good Life. Despite spirituality’s prominence in people’s lives and cultures, it has been mostly neglected in psychological needs theories. This paper investigates the value of spirituality compared to that of the three basic psychological needs of self-determination theory: relatedness, competence and autonomy. In a scenario study design, participants in two samples (students and train passengers) were asked to judge a survey on the personal well-being of an imaginary person. The results show that spirituality positively contributes to the qualification of a good life, in terms of desirability and moral goodness. In addition, the crucial role of relatedness was confirmed.     

Spirituality and Meditative Practice: Research Opportunities and Challenges

Meditative practices have a long history in India and have influenced contemporary meditative programs elsewhere in the world. Over the last several decades, the use of meditation as a therapeutic tool has been investigated in regard to physical, emotional and behavioral effects with impressive results. In parallel to this has been a growing interest in research on spirituality, spiritual growth, and therapeutic modalities that incorporate the spiritual dimension of the person. Ironically, very little research has explored the interface between these two constructs, despite how closely linked they are traditionally. This paper addresses the range of ways in which spirituality and spiritual development might be fruitfully investigated in the context of meditative practice, bringing further understanding to both psychological constructs. Furthermore, the widely recognized significance of both meditative and spiritual experiences suggests that cross-cultural research may be particularly valuable at identifying factors that engage the universal human capacity of spirituality, and the particular potential for meditative practice in doing so.     

Posttraumatic spiritual growth: a phenomenological study of cancer survivors

A small but growing body of research has sought to investigate the specific role of religion and spirituality in posttraumatic growth. Recently, investigations have reported identifying spiritual growth following trauma, specifically that of cancer patients and survivors. The purpose of this qualitative study was to investigate how having cancer affects the spiritual growth of cancer survivors across a multidimensional conceptualisation of spirituality. The researchers investigated posttraumatic spiritual growth by studying the lived experience of 13 cancer survivors using phenomenological data analysis. Participants reported experiencing spiritual growth across the following domains of spirituality: (a) general spirituality, (b) spiritual development, (c) spiritual social participation, (d) spiritual private practices, (e) spiritual support, (f) spiritual coping, (g) spirituality as motivating forces, (h) spiritual experiences, and (i) spiritual commitment. Growth was not endorsed by participants in the following three domains of spirituality outlined in the model: (a) spiritual history, (b) spiritual beliefs and values, and (c) spiritual techniques for regulating and reconciling relationships. Two additional domains of growth emerged beyond the theoretical model that was used to guide this study from participants’ narratives, including evangelism and enhanced spirituality of family/friends.     

Spirituality and creative leisure

The following article examines creation-centered spirituality and leisure approaches to a way of life which gives healing and wholeness to individuals. Rather than limiting spirituality to mystics and saints, a wholistic spirituality based on the goodness of creation affirms the creativity in every person. Creative leisure is viewed as a necessary component of a spirituality which provides the basis for wholeness in humans. Not only the necessity of creative leisure for a vital Christian life for both laity and clergy but also its importance, particularly for those called to be ministers, is emphasized in the following essay.Gwen Laurie Wright, Ed.D. is a consultant in Spiritual Development.     

Advances in the conceptualization and measurement of religion and spirituality. Implications for physical and mental health research

Empirical studies have identified significant links between religion and spirituality and health. The reasons for these associations, however, are unclear. Typically, religion and spirituality have been measured by global indices (e.g., frequency of church attendance, self-rated religiousness and spirituality) that do not specify how or why religion and spirituality affect health. The authors highlight recent advances in the delineation of religion and spirituality concepts and measures theoretically and functionally connected to health. They also point to areas for areas for growth in religion and spirituality conceptualization and measurement. Through measures of religion and spirituality more conceptually related to physical and mental health (e.g., closeness to God, religious orientation and motivation, religious support, religious struggle), psychologists are discovering more about the distinctive contributions of religiousness and spirituality to health and well-being.     

The Meaning and Role of Spirituality for Older Adults: A Qualitative Study

Journal of Religion and Health - This study is designed to identify the meaning and effects perceived by a person concerning religion and spirituality as that person grows old. A total of nineteen...     

Self‐esteem mediates the relationship between spirituality and subjective well‐being in Iran

Self‐esteem appears to play a central role in the spiritual life and ethical behaviour of the typical Iranian. For example, for many Iranians, humankind is believed to be the crown of creation, and each person is believed to be individually valued by God. Previous empirical studies also indicate that in Iran spirituality is positively associated with self‐esteem. On this basis, it was hypothesised that self‐esteem would be one of the mechanisms through which spirituality leads to increased mental well‐being. Mediation analysis showed that self‐esteem was a partial mediator of the spirituality–well‐being relationship. Moreover, results of moderated mediation analysis revealed that this mediation was not significantly moderated by gender, and that the indirect path through self‐esteem was significant in both genders. Implications of the results and their relevance to other western and eastern religions (e.g. Christianity and Buddhism) are discussed.     

Ancestral Consciousness in the Zulu Culture: A Wilberian View

The aim of this research was to complement and advance Wilber's integral approach through an investigation into ancestral consciousness by the Zulu. Five isiZulu home language speakers (age range 33 to 56 years) and a sixth English speaking person were participant-researchers. Experiences of ancestral consciousness from individual, collective, subjective, objective, cultural and social perspectives were explored. Findings suggested that ancestral consciousness increased perceived spirituality as assessed on a standardized spirituality scale. It was also associated with immediate apprehensions of senior kinsmen, living and dead, of God and/or more generally of Spirit. Wilber's integral approach appears to hold explanatory value in non-Western culture.     

Jung's Breath-Body and African Spiritual Healing

Psychology essentially refers to the study and use (logos) of the breath, soul or spirit of life (psyche) that leaves a person at death and continues in some other form. From such a fundamental perspective, all forms of ancient and modern caring, helping and healing have their foundations in breath-based behaviour, experiences and spirituality. This article examines Jung's image of the breath-body or spirit-body in relation to various spiritual healing traditions with special focus on their source in African spiritual healing.     

Person factors associated with suicidal behavior among African American women and men

This study compared person risk factors among the following groups of low-income, African American adults in an urban, public hospital: (a) suicide attempters and nonattempters, (b) male and female attempters, and (c) all 4 groups (50 female attempters, 50 female nonattempters, 50 male attempters, and 50 male nonattempters). Participants completed psychological distress, aggression, substance use, cognitive processes, religiosity/spirituality, and ethnic identity measures. Compared with nonattempters, attempters reported more psychological distress, aggression, substance use, and maladaptive coping strategies; less religiosity/spirituality; and lower levels of ethnic identity. Male attempters endorsed more substance use than female attempters. No person risk factors differentiated among the 4 groups. Assessment of person risk factors and implementation of commensurate culturally competent interventions are recommended.     

Building spiritual fitness in the Army: an innovative approach to a vital aspect of human development

This article describes the development of the spiritual fitness component of the Army's Comprehensive Soldier Fitness (CSF) program. Spirituality is defined in the human sense as the journey people take to discover and realize their essential selves and higher order aspirations. Several theoretically and empirically based reasons are articulated for why spirituality is a necessary component of the CSF program: Human spirituality is a significant motivating force, spirituality is a vital resource for human development, and spirituality is a source of struggle that can lead to growth or decline. A conceptual model developed by Sweeney, Hannah, and Snider (2007) is used to identify several psychological structures and processes that facilitate the development of the human spirit. From this model, an educational, computer-based program has been developed to promote spiritual resilience. This program consists of three tiers: (a) building awareness of the self and the human spirit, (b) building awareness of resources to cultivate the human spirit, and (c) building awareness of the human spirit of others. Further research will be needed to evaluate the effectiveness of this innovative and potentially important program.     

Are Residents Willing to Discuss Spirituality with Patients?

Family medicine is redefining itself in the wake of the Future of Family Medicine Project, the move to the Patient-Centered Medical Home, and the 2010 Patient Protection and Affordable Care Act’s emphasis on primary care. This effort has included representing family doctors as physicians who “care for the whole person” and who “specialize in you.” Many patients believe that whole person care involves attention to spirituality and wish to share their beliefs in the medical encounter. This national survey investigated whether a random sample of family medicine residents were willing to address spirituality upon patient request. With varying degrees of willingness, most doctors said that they would discuss patient beliefs if asked. Denominational preference, residency training in addressing spirituality, and self-rated spirituality were all predictive of the strength of reported willingness. These results indicate that training in addressing spirituality may create residents more likely to discuss the topic in clinical practice.     

Empirical investigation of a postmodern model of spirituality within the population of Republic of Ireland

Spirituality is a phenomenon which continues to attract much interest in the Western culture. Throughout the years, it has changed in form and developed in understanding. It has become unprecedentedly broad and embraced by many people, even those who do not consider themselves to be religious. Indeed, spirituality is a subject of debate within academic and non-academic circles regarding its shape, place, function, and definition. This debate and the academic investigation reveals that as a field of study it is undergoing intense and vigorous development. However, there are a number of conceptual deficiencies which need attention, namely; identity and method. The aim of this study is to develop the concept of spirituality according to the current European population. The study applies Structural Equation Modelling (SEM) and finds current spirituality functioning as a three-dimensional model composed of transcendence, immanence, and purpose. This concept is predicted by 13 independent variables. The findings conclude that current spirituality is a person’s individual existential dimension, being subject to change through the influence of various psychological, religious and social factors. The findings of the research describe its practical implication within formational social fields such as education, counselling, and psychotherapy.