Spiritual well-being,burnout and trauma in counsellors and psychotherapists

Burnout represents a potential risk for counsellors and psychotherapists in their work with distressed clients. In the research reported here, the relationship between spiritual well-being and burnout was explored, with attention paid to clinicians’ perceptions of trauma. Eighty-nine Australian counsellors and psychotherapists (71 females and 18 males) completed a demographic survey, the Maslach Burnout Inventory, and Spiritual Well-Being Scale. It was found that existential well-being accounted for some of the variance in MBI subscale scores, and buffered the effect of trauma on emotional exhaustion. In addition, clinicians who reported high levels of existential well-being reported being better able to avoid emotional exhaustion when working with severely traumatised clients.     

Diversity and Complexity of Religion and Spirituality in Iran: Relationships With Self-Compassion and Self-Forgiveness

This study examined religious-spiritual types in Iran by comparing seminary and university students on self-compassion, self-forgiveness, and other measures of religious and psychological functioning. Islamic seminarians (N = 198) more frequently self-identified as both religious and spiritual or as religious only. University students (N = 302) more commonly described themselves as spiritual only or as neither spiritual nor religious. The both religious and spiritual type was highest in religious commitment, self-compassion, and psychological adjustment, with the neither religious nor spiritual type tending to score lowest. The religious-only type displayed the lowest self-forgiveness. Seminarians were also lower in self-forgiveness, but otherwise higher than university students in their mental health. In correlations, self-compassion was compatible, but self-forgiveness was incompatible with Muslim commitments. Muslim spirituality moderated Muslim attitude relationships. These data documented the diversity and complexity of religion, spirituality, and perspectives on the self in Iranian Muslims.     

The contributions of religious practice,existential certainty,and raising grandchildren to well-being in older adults

ABSTRACT

Religious beliefs and practices are believed to foster well-being across the life course. This study examines whether religious practice, spiritual development, and existential certainty are positively linked to well-being in grandparents (N = 2,503) and whether these factors buffer grandparents from risks associated with raising grandchildren and adjusting to changing roles. Data were collected from individuals attending Protestant churches. Spiritual development and existential certainty were positively associated with well-being. We found no evidence for buffering effects of religious practice on grandparent well-being. Grandparents raising grandchildren reported more challenges in adjusting to changes in roles compared to their peers.     

Belief and Subjective Well-Being in Outpatients

Background. The purpose of this study was twofold: to test the hypothesis that religious and spiritual beliefs provide medical outpatients with a system of meaning and existential understanding, and to seek to determine some elements that constitute the domain of spiritual and religious beliefs as they relate to subjective well-being. Methods. The Spiritual Well-Being Scale (SWBS) questionnaire was administered to a convenience sample of adult outpatients. Results. Patients agreed, strongly to moderately, with statements that had a direct reference to God having a significant influence (cares about me, concerned about my problems, contributes to my sense of well-being) on the daily life of the respondent. Conclusion. Religious and spiritual beliefs provide medical outpatients with a system of meaning and existential understanding. Outpatients identified with more cognitive rather than affective perceptions of well-being, in addition to a conceptualization of what a loving God may mean.     

Religious coping in highly religious psychiatric inpatients

This study among highly religious psychiatric patients in a mental hospital in the Netherlands focused on the following issues: their religious and spiritual beliefs and activities; their religious coping activities, measured using Pargament's three coping styles and a positive religious coping scale; the influence of religious coping on psychological and existential well-being; and the predictive value of general religiousness, as compared with religious coping activities, regarding psychological and existential well-being.

For this population of inpatients, religion had a positive influence on their ways of dealing with mental problems; religious coping was positively correlated with existential and psychological well-being. General religiousness as well as religious coping were positively correlated with existential well-being, whereas psychological well-being primarily was predicted by positive religious coping.

Results are discussed in the context of theoretical notions of religious coping, addressing in particular the positive influence of religious beliefs, relying on God, religious activities and religious social support in psychological and existential times of crisis.     

Associations between aspects of spiritual well-being, alcohol use, and related social-cognitions in female college students

This research explores relationships between aspects of spiritual well-being, alcohol use and related social-cognitions in college women. The sample included 151 female college students ranging in age from 18 to 25 years. Participants read a behavioral vignette depicting alcohol use by a student and completed a survey that included measures of alcohol use, counterfactual attributions and beliefs about drinking, as well as religious and existential aspects of spiritual well-being. Results suggested religious- and existential well-being to be inversely associated with indices of alcohol use and the likelihood of attending a social event where alcohol is present. Further, religious well-being was found to be negatively associated with beliefs concerning the social-effects of alcohol, while existential well-being was observed to be a significant predictor of a composite set of attributions related to alcohol prevention. Importantly, these data suggest religious and existential aspects of spiritual well-being as moderators of behavior as well as causal attributions and beliefs that represent a cognitive mechanism of alcohol prevention in college women. Use of counterfactual exercises as an educational technique, and potential barriers of religious and existential oriented prevention programs are briefly discussed.     

Dimensions of Religiousness and Spirituality as Predictors of Well-Being in Advanced Chronic Heart Failure Patients

We examined relationships between seven dimensions of religion/spirituality (RS) (forgiveness, daily spiritual experiences, belief in afterlife, religious identity, religious support, public practices, and positive RS coping) and three dimensions of well-being (physical, mental, and existential) in a sample of 111 patients with advanced chronic heart failure. Participants completed questionnaires at baseline and 3 months later. Results showed that fairly high levels of RS were reported on all seven dimensions. Furthermore, RS dimensions were differentially related to well-being. No aspect of RS was related to physical well-being, and only a few aspects were related to mental well-being. Forgiveness was related to less subsequent depression, while belief in afterlife was related to poorer mental health. All aspects of RS were related to at least one aspect of existential well-being. In particularly, daily spiritual experiences were linked with higher existential well-being and predicted less subsequent spiritual strain. These results are consistent with the view that in advanced disease, RS may not affect physical well-being but may have potent influences on other aspects of well-being, particularly existential aspects.     

心理理论对幼儿白谎行为的影响：认知移情的部分中介作用

采用失望礼物研究范式考察心理理论与幼儿白谎行为的关系,及认知移情和情绪移情在其中的中介作用。结果发现：（1）幼儿的白谎行为发生率、心理理论、认知移情和情绪移情能力随年龄的增长而提高;（2）控制年龄与言语能力后,幼儿的心理理论与认知移情呈显著正相关、与白谎行为也呈显著正相关,且认知移情与白谎行为呈显著正相关;（3）幼儿的认知移情在心理理论和白谎行为间起部分中介的作用。结果表明：幼儿的心理理论可直接影响其白谎行为,也可通过认知移情的中介作用间接影响其白谎行为。     

Self-compassion,empathy, and helping intentions

The trait of self-compassion has three components: (1) kindness toward oneself when facing pain or failure; (2) perceiving one’s experiences as part of a larger human experience rather than feeling isolated; and (3) holding painful thoughts and feelings in balanced awareness. The present research explores if self-compassion predicts willingness to help others and empathy for others in need of help. Study 1 found that self-compassion predicted greater willingness to help a hypothetical person while simultaneously reducing empathy for that person. Study 2 used a more nuanced measure of empathy and found that self-compassion was only related to feeling less personal distress in response to someone else’s emergency. In addition, in Study 2, self-compassion only predicted greater helping intentions when the target was at fault for the emergency. Lastly, both self-compassion and empathy were uniquely related to participants’ willingness to help an individual in need.     

Attachment, self-compassion, empathy, and subjective well-being among college students and community adults

Research on subjective well-being suggests that it is only partly a function of environmental circumstances. There may be a personality characteristic or a resilient disposition toward experiencing high levels of well-being even in unfavorable circumstances. Adult attachment may contribute to this resilient disposition. This study examined whether the association between attachment anxiety and subjective well-being was mediated by Neff's (2003a, 2003b) concept of self-compassion. It also examined empathy toward others as a mediator in the association between attachment avoidance and subjective well-being. In Study 1, 195 college students completed self-report surveys. In Study 2, 136 community adults provided a cross-validation of the results. As expected, across these 2 samples, findings suggested that self-compassion mediated the association between attachment anxiety and subjective well-being, and emotional empathy toward others mediated the association between attachment avoidance and subjective well-being.     

Gratitude and forgiveness: Convergence and divergence on self-report and informant ratings

Gratitude and forgiveness are theoretically linked character strengths that tend to be studied in isolation from other strengths. We examined gratitude and forgiveness in the same sample using self and confidant reports to better understand how strengths converge and diverge with personality factors, emotional vulnerabilities, and positive psychological processes. Data suggest that gratitude and forgiveness uniquely relate to personality factors, emotional vulnerabilities, and positive psychological processes with forgiveness evidencing stronger relations than gratitude. Forgiveness also appears to be more robust than gratitude due to the unique effects of forgiveness diminishing correlations between gratitude and other variables. Confidant data demonstrated that strengths were observable by others and related to observer perceptions of well-being. Results are discussed with an emphasis on the benefits of studying character strength profiles.     

Implicit theories of intellectual virtues and vices: A focus on intellectual humility

Psychological science has consistently highlighted links between gratitude and religion, however mediating pathways by which religion relates to gratitude remain ambiguous. Further, it is unclear whether religious gratitude (e.g., gratitude to God) is more related to well-being than general gratitude. To address these gaps, we assessed for both religious and general dimensions of gratitude alongside measures of religious commitment and mental/physical well-being in a diverse sample of n?=?405 adult individuals. Consistent with previous research, gratitude was positively correlated with religious commitment (r?=?0.45, p?<?0.001). This relationship, however, was fully mediated by gratitude towards God. Using hierarchical linear regression, results further found that the interaction of religious commitment and religious gratitude added unique variance in predicting mental well-being, over and above general gratitude. This suggests that being grateful to God enhances the psychological benefits of gratitude in accordance with one's level of religious commitment.     

Religion and Well-Being: The Mediating Role of Positive Emotions

Research has consistently shown that endorsing a religion or spirituality is to some extent related to one’s well-being. Common studied explanations tap into the social and cognitive aspects of religion and spirituality. The present research aims at understanding how religiosity and spirituality exert their impact on well-being and investigates the role of a surprisingly neglected mechanism: positive emotions. Two cross-sectional studies using a quantitative approach are presented. In two different contexts (churchgoers in a European country and US university employees interested in meditation), results showed that the relation between religion (Study 1), spirituality (Study 2) and well-being is mediated by positive emotions. Distinguishing between more and less relevant positive emotions in a religious/spiritual context, it was found that the effect was mediated by self-transcendent positive emotions (awe, gratitude, love, and peace) but not by other positive emotions (amusement and pride).     

Religion/spirituality,therapeutic landscape and immigrant mental well-being amongst African immigrants to Canada

This study explores the experiences of African immigrants’ religious place making and its relationship to health and well-being. Attention is paid to how religious places are seen as therapeutic and their impact on well-being of Ghanaian and Somali immigrants in Hamilton, Ontario. Our analysis of the interviews, emerging from the therapeutic landscape lens underscores the importance of immigrants’ religious places and activities in shaping health in their new destination. The results indicate that places of worship are significant for physical health, social, emotional, spiritual, mental and general quality of life amongst immigrants. Future research employing the therapeutic landscape theory may explore the links between health and place in specific religious places and activities.     

Existential and religious issues when admitted to hospital in a secular society: Patterns of change

Situated in a secular culture, this study examined the relationship between four dimensions of health and a number of existential, religious, and spiritual/religious practice variables in questionnaires sampled from 480 Danish hospital patients. Illness dimensions were: self-rated health, severity of illness, illness duration, and recent changes in illness. The results indicated the youngest age group (<36 years) to be the most active on all existence/religious/practice variables. Small overall correlations were found between the illness dimensions and existential/religious/practice variables, but results had underlying complex patterns. The dimension of severity of illness showed the most consistent results in the expected direction: the worse the illness, the more existential/religious/practice activity, but very different patterns were found for men and women. Men generally had low levels of existential/religious/practice issues, when illness was not severe, but levels heightened when illness turned worse. The opposite was the case for women who had overall higher levels, when illness was not severe, but unexpectedly lost interest and activity when the illness grew worse, especially regarding the religious faith variables. When illness turned to the better, women (re)gained religious faith. The illness duration of 1–3 months showed to be the most sensitive period for the existential/religious/practice variables involved. The patients’ experience of change in existential/religious/practice issues and the actual measured change pattern did not always follow each other. The findings might contribute to clinical reflection and planning in health care settings in secular societies like in Scandinavia.     

青少年的自我同情对创伤后应激障碍与创伤后成长的影响:感恩的中介作用

采用自我同情量表、感恩问卷、创伤后应激障碍症状核查表和创伤后成长问卷对雅安地震4.5年后的499名中学生进行调查,以考察自我同情对创伤后应激障碍(PTSD)和创伤后成长(PTG)的影响,并检验感恩在其间的中介作用。结果发现,积极自我同情可以直接负向预测PTSD、正向预测PTG,消极自我同情可以直接正向预测PTSD;积极自我同情可以通过感恩负向预测PTSD、正向预测PTG,消极自我同情可以通过感恩正向预测PTSD、负向预测PTG。研究显示,积极的自我同情可以缓解青少年的PTSD、促进PTG的发展,而消极自我同情会加重青少年的PTSD;感恩在自我同情与PTSD和PTG之间发挥了显著的中介作用。     

Differentiation of self,religious coping,and subjective well-being

This study examined the relationships between differentiation of self (DoS), religious coping, and subjective well-being in a sample of undergraduate students at a religiously affiliated university. Intrapersonal DoS or the ability to (1) experience emotions, but (2) not be forced to respond to them is an important capacity for self-regulation with important implications for well-being and spiritual maturity. In this study, DoS was a potential method for understanding one’s emotional experience, and perhaps facilitated respondents’ use of a more collaborative religious coping style to manage this experience.     

Gender,Spirituality and Psychological Well-Being

The aim of this study was to determine whether gender moderates the relationship between spirituality and psychological well-being. A secondary data analysis based on a cross sectional survey was implemented. A convenience sample of 508 participants (males = 143, females = 365; age range 18–65 with 66% in the 18–25 category) from the North-West Province of South Africa completed questionnaires on spirituality and psychological well-being after informed consent was obtained. Findings show that gender moderates the relationship between spirituality and psychological well-being. This moderation effect was stronger in the case of existential well-being rather than religious well-being as components of spiritual wellbeing, and also stronger in one of the sub-groups. Future studies may explore the role of contextual factors such as cultural orientation and other socio-demographic variables in this moderation effect, as well as gender based perceptions and practices of spirituality with a view to facilitate gender sensitive psychological well-being programmes.     

Positive reappraisals after an offense: Event-related potentials and emotional effects of benefit-finding and compassion*

Using a within-subjects design, three emotion regulation strategies (compassion-focused reappraisal, benefit-focused reappraisal, and offense rumination) were tested for their effects on forgiveness, well-being, and event-related potentials. Participants (N = 37) recalled a recent interpersonal offense as the context for each emotion regulation strategy. Both decisional and emotional forgiveness increased significantly for the two reappraisal strategies compared to offense rumination. Compassion-focused reappraisal prompted the greatest increase in both decisional and emotional forgiveness. Furthermore, both reappraisal strategies increased positively oriented well-being measures (e.g. joy, gratitude) compared to offense rumination, with compassion-focused reappraisal demonstrating the largest effect on empathy. Late positive potential (LPP) amplitudes in response to unpleasant affect words were larger following the benefit-focused reappraisal strategy, indicating frontal LPP augmentation due to affective incongruence of the unpleasant stimuli with the positive, silver-lining orientation of the benefit-focused reappraisal emotion regulation strategy.     

Resisting self-compassion: Why are some people opposed to being kind to themselves?

Although self-compassion is associated with positive emotions, resilience, and well-being, some people resist recommendations to treat themselves with kindness and compassion. This study investigated how people’s personal values and evaluations of self-compassionate behaviors relate to their level of self-compassion. After completing measures of trait self-compassion and values, participants rated how they would view themselves after behaving in a self-compassionate and self-critical way. Overall, participants associated self-compassion with positive attributes that connote emotional well-being, yet only those who were low in trait self-compassion associated self-compassionate responding with negative attributes that involve low motivation, self-indulgence, low conscientiousness, and poor performance. Participants’ endorsement of basic values was not meaningfully related to their evaluations of self-compassionate vs. self-critical behaviors or to self-compassion scores. We propose that self-compassion might operate as an instrumental value insofar as those high vs. low in self-compassion differ in their beliefs about whether self-compassion affects performance-related outcomes positively or negatively.