Spiritual Coping in American Buddhists: An Exploratory Study

Researchers in the United States have examined spiritual coping in Christians, Jews, Hindus, and Muslims, but rarely Buddhists. Using qualitative methodology, the present study represents an initial investigation into Buddhist forms of coping. Twenty-four Buddhists from across the United States were interviewed by phone, examining how their spirituality is used to cope with stress. Thematic analyses revealed six forms of Buddhist coping—right understanding, meditation, mindfulness, spiritual struggles, morality, and finding support in one's sangha. Implications of the study are discussed, including possibilities for future research on Buddhist coping.     

Continuity,Spiritual Growth,and Coping in Later Adulthood

SUMMARY

Continuity of values, lifestyles, and relationships combines with spiritual growth in later life to provide most people a sense of direction and adequate resources for coping with changes that occur with aging. Being able to recognize threads of continuity and to perceive benefit from one's inner life are significant predictors of being able to maintain life satisfaction in the face of negative aspects of aging. Data from a 20-year longitudinal study are used to provide details.     

Attachment to God,Spiritual Coping,and Alcohol Use

We examined the effect of emotional God attachment on undergraduates' alcohol use generally and for coping purposes and whether spiritual coping styles (collaborative, deferring, and self-directing) drive this effect. As hypothesized, people who feel secure in their emotional relationship with God use significantly more deferring, more collaborative, and less self-directing coping styles than people who feel anxious-ambivalent in their emotional relationship to God. Anxious-ambivalents use significantly more deferring, more collaborative, and less self-directing coping than people who feel disengaged from God (avoidants). Secures use alcohol significantly less than anxious-ambivalents, who use alcohol significantly less than avoidants. The effect of God attachment on general alcohol use was mediated by the use of self-directing (but not deferring or collaborative) spiritual coping style.     

Terrorism,Post-traumatic Stress,Coping Strategies,and Spiritual Outcomes

This mail survey measured post-traumatic stress symptoms, spiritual and non-spiritual coping strategies, and positive spiritual outcomes following the tragedies of 9/11/01 in a national, random sample of 1,056 Presbyterians. Respondents reported mild to moderate degrees of re-experiencing and hyper-arousal symptoms of post-traumatic stress, unrelated to location or knowing someone involved. People experiencing high stress used greater frequency and variety of both spiritual and non-spiritual types of coping strategies. Positive spiritual outcomes were remarkably related to positive spiritual coping strategies, in contrast to no association with negative coping. This study illustrates the significant degree of post-traumatic stress experienced with vicarious exposure and a wide spectrum of coping strategies used following the major terrorist attacks.

Psychometric Properties of the Persian Spiritual Coping Strategies Scale in Hemodialysis Patients

Spiritual strategies may provide an effective way of coping with disease. This study sought to investigate the validity and reliability of the Persian version of the spiritual coping strategies (SCS) scale among Iranian hemodialysis patients. A convenience sample of 204 hemodialysis patients was recruited to participate in the study. A forward–backward translation method was used to produce the Persian version of the scale. Internal consistency was assessed by Cronbach’s alpha and item–total score correlation. Two-week test–retest reliability was also assessed. The convergent and divergent validity of the scale was evaluated using the Duke University Religion Index and a visual analogue scale for health status. Exploratory and confirmatory factor analyses were used to assess the factor structure. Participants consisted of 113 males and 91 females (mean age 57.2 [SD = 9.7]). Cronbach’s alpha was acceptable (0.87). We found two underlying factors similar to the original scale. The correlations between the study scales confirmed the convergent and divergent validity of the SCS. Confirmatory factor analysis showed a good fit to the data (GFI = 0.923, CFI = 0.948 and RMSEA = 0.068). The Persian version of the SCS has sound psychometric properties in Iranian hemodialysis patients. Future research should consider applying the scale to populations with other religious/cultural backgrounds.     

The Role of Attachment in Predicting Spiritual Coping with a Loved One in Surgery

Research has examined the relationship between spiritual coping and adjustment and found that individuals employ spirituality in coping in various ways. However, the reasons that individuals choose certain strategies remains unclear. The current project examined whether spiritual coping mediates the relationship between attachment to God and adjustment for individuals (N = 155) waiting for a loved one undergoing inpatient surgery. Results from the present study indicated that attachment to God was differentially related to spiritual coping activities and styles. In turn, spiritual coping was associated with the adjustment to the surgery vigil. Data were analyzed through path analysis of models for each of the outcome variables (Religious Outcome, General Outcome, Stress-Related Growth, and General Health Questionnaire). Attachment to God was predictive of spiritual coping, which, in turn, was predictive of adjustment. Attachment to God provides a useful framework for understanding why individuals choose particular coping strategies.     

Sustaining our Spirits: Spiritual Study/Discussion Groups For Coping with Medical Illness

Illness is a universal experience that evokes a range of difficult emotions and tough spiritual questions, often without satisfying answers. Illness can be alienating and isolating. Sustaining ones spirits and preserving identity in the face of illness is a challenge for patients, family members, and caregivers. This paper introduces Spiritual study/discussion groups to strengthen patients perceived coping with illness. The groups introduce a spiritual perspective, provide emotional support, and offer a variety of spiritual coping tools, utilizing traditional and contemporary resources. Preliminary evaluations suggest that a healing time and space is created through the provision of comfort, connection, support, and inspiration.     

Moderating Effects of Religious/Spiritual Coping in the Relation Between Perceived Stress and Psychological Well-Being

Although the relationship between stress and depressive symptoms is well documented, less is known about the role of coping strategies, in particular strategies for coping via religious or spiritual means. To investigate the relationships among these factors, data was collected with questionnaires completed by 127 MSW students at a northeastern university in 2003. Significant Stress×Religious/Spiritual Coping buffer interactions were found in the relationship between stress and depression. EQS 6.1 and hierarchical moderated regression analysis showed that religious/spiritual coping reduced the impact of stress on depression. Implications for practice are discussed.     

The Perceived Benefits of Religious and Spiritual Coping Among Older Adults Living with HIV/AIDS

Although religious and spiritual beliefs and practices have been frequently associated with greater psychological well-being among illness populations, little is known about the specific benefits individuals perceive they receive from these beliefs and practices. This issue was examined in interviews with 63 older HIV-infected adults. Participants reported a variety of benefits from their religious and spiritual beliefs and practices, including: (1) evokes comforting emotions and feelings; (2) offers strength, empowerment, and control; (3) eases the emotional burden of the illness; (4) offers social support and a sense of belonging; (5) offers spiritual support through a personal relationship with God; (6) facilitates meaning and acceptance of the illness; (7) helps preserve health; (8) relieves the fear and uncertainty of death; (9) facilitates self-acceptance and reduces self-blame. These perceived benefits suggest potential mechanisms by which religion/spirituality may affect psychological adjustment.     

Intercessory Prayer on Spiritual Distress,Spiritual Coping,Anxiety, Depression and Salivary Amylase in Breast Cancer Patients During Radiotherapy: Randomized Clinical Trial

The goal of this study was to assess the effect of intercessory prayer in the psychological, spiritual and biological scores of breast cancer patients who are undergoing radiotherapy. Double-blind RCT comprising a sample of 31 participants (15 in the Control Group and 16 in the Intervention Group). Data collection was performed in three time points (T₀, T₁ and T₂). Significant changes have been identified in the intra-group analysis, concerning the decrease in spiritual distress score; negative religious/spiritual coping prevailed, while the total religious/spiritual coping increased between the posttest T₂ to T₀. Intercessory prayer was effective in religious and spiritual scores.

     

Emerging Finnish Adults Coping with Cancer: Religious,Spiritual, and Secular Meanings of the Experience

The article presents empirical findings on religious, spiritual, and secular coping among emerging Finnish adults with cancer and seeks an understanding of the different meanings they constructed of their experience with cancer. Autobiographical interviews and life tree drawings of 16 emerging adults were analyzed utilizing a narrative approach. To gain a deeper understanding of the cancer-coping and meaning-making processes, the stories of Beth, Sophia, and Anna are explored in detail. An exploration of the meaning-making process of all the participants shows that over time many of the participants were able to find meaning in their cancer experience. Religious meaning was found when the disease was discovered as a calling from God, spiritual meaning was discovered within a buffered identity and important relationships, and secular meaning was found in the courage to make a career change. The theoretical discussion points out a gap between the disciplines of theology and psychology of religion. The gap is partly bridged by utilizing the concepts of lived religion and existentially oriented spirituality in the discussion of meaning-making theories.     

Religious/Spiritual Well-Being,Coping Styles,and Personality Dimensions in People With Substance Use Disorders

Religiosity and spirituality have been found to be negatively associated with a range of addictions. It has been suggested that religious/spiritual well-being might play an important role in the development, course, and recovery from addictive disorders. A sample of addiction in-patients (N = 389) was assessed using the Multidimensional Inventory for Religious/Spiritual Well-Being (MI-RSWB) and compared with a matched group of nonaddicted community controls (N = 389). RSWB was found to be substantially lower in people with substance use disorders compared to the normal sample. Discriminate functional analysis showed that Experiences of Sense and Meaning, General Religiosity, and Forgiveness were the dimensions of RSWB that strongly distinguished the groups. Within the group of people with substance use disorders, RSWB was strongly positively associated with the personality dimensions of Conscientiousness, Agreeableness, and Openness as well as Sense of Coherence and positive Coping styles. The study suggests that therapeutic intervention programs focusing on building a positive and meaningful personal framework, akin to that of a religious/spiritual orientation, may contribute to positive outcomes in addiction treatment.     

Spiritual,Religious, Nonspiritual,and Nonreligious Narratives in Marginalized Older Adults: A Typology of Coping Styles

SUMMARY

Narrative therapy is an important tool in the phenomenological framing of life events with older clients. Seventy-nine older adults who lived independently in four subsidized high-rise housing facilities in Chicago were interviewed in a research project about managing life challenges. Cases represent four types in a spiritual-religious typology: religious and spiritual, religious only, spiritual only, and neither religious nor spiritual (Zinnbauer, 1997). This article explores how older adults managed adversity and maintained a sense of self-efficacy. Findings indicate that older adults use many references to religion and spirituality in their narratives, either embracing these domains or defining themselves in contrast to them. Narrative therapy suggests that the implications of religious and spiritual resources addressed in client stories may reinforce coping capacity and promote aging well.