Indian Spirituality: How Relevant is Pargament’s Framework?

The psychology of religion and spirituality is a topic of increasing interest in India as well as in the West. An internationally influential framework for defining religion and spirituality has been developed by US psychologist Kenneth Pargament, who conceptualizes spirituality and religion as search processes related to sacred realities. Pargament’s framework has been found to resonate across multiple cultures and has guided and informed empirical research in Jewish, Christian, and Muslim populations. The present paper argues that Pargament’s framework can also coherently resonate with Hinduism and other indigenous Indian religious beliefs and practices. We conclude that future studies of religion and spirituality in Indian contexts may benefit by framing their investigations with reference to Pargament’s approach. Such framing need not be uncritical and would help bring Indian psychology of spirituality/religion in closer contact with psychology of spirituality/religion in other parts of the world, benefiting both India and the worldwide psychology of religion and spirituality.     

Studying the specificity of spirituality: lessons from the psychology of religion

Psychological research on spirituality need not start from scratch: the psychology of religion provides substantial knowledge and experience that can be drawn on when psychologists want to do research on spirituality. Spirituality, while certainly not identical with religion or religiosity, is a human phenomenon to which many methodological insights from the study of religion may be applied, although it is also a domain where many mistakes from the history of the psychology of religion are likely to be repeated. After presenting some thoughts on the conceptualization of spirituality, and reflecting on the type of psychology required to do research on spirituality, the paper points out some hidden agenda's in the psychologies of religion and spirituality. Focusing on and keeping in mind the specificity of spiritual conduct, the paper discusses a number of practical aspects of empirical research on spirituality.     

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.     

How Do “Religion” and “Spirituality” Differ? Lay Definitions Among Older Adults

Research and public interest in religion and spirituality is on the rise. Consequently, there is an increasing need for rigorously obtained information on what individuals mean when they use these terms. This study examined how 64 older adults living in three retirement communities (including one Christian‐based community), a relatively understudied population, conceptualize religion and spirituality. Participants defined “religion” and “spirituality,” and their narrative definitions were coded and compared using a framework derived from Hill et al.'s (2000) conceptualization of religion and spirituality. Despite considerable overlap, participants' definitions differed on several dimensions. Participants were more likely to associate religion than spirituality with personal beliefs, community affiliation, and organized practices. Moreover, spirituality appeared to be a more abstract concept than religion, and included nontheistic notions of a higher power.     

Religion, Spirituality and Therapy: Implications for Training

Religion and spirituality are recognized coping resources but are neglected in psychological training and practice. However, religion and spirituality can be successfully used to cope with psychological disorders, prevent unhealthy behaviors and promote resilience. This study explored and described two questions regarding the concepts of the terminology religion and spirituality, and the perceptions of the use of religion and spirituality in therapy. Purposive sampling was utilized in a qualitative study of 15 registered psychologists, and data were analyzed using Tesch’s model of qualitative content analysis. The concepts religion and spirituality appear difficult to define but the importance of their use as coping mechanisms in their own and their clients’ lives was recognized. These findings have implications for professional training.     

Religion and Spirituality in Quality of Life Studies

The authors present their views on the current state of the art for research focused upon religion/spirituality and quality of life. Because of the undeniable influence of religion and spirituality at the macro-level of cultures, the internal and external worlds of individuals embedded in any culture are touched by religion and spirituality – even for individuals who deny any religious affiliation or beliefs. Religion and spirituality has already attracted attention from QOL researchers across a wide set of disciplines and should continue to do so in the future. The authors discuss approaches, topics and methodological issues that should be considered when researching religion/spirituality and QOL. Recommendations for future research are set in italics.     

Revisiting Mahoney’s ‘My body is a temple…’ study: spirituality as a mediator of the religion–health interaction among adolescents

This study proposes and tests a new model that seeks to explain associations between religion, spirituality and health outcomes among adolescents. Specifically, we test for mediating effects of perceived spirituality on religion–health relations. Using data from the 4-H Study of Positive Youth Development, we find that perceived spirituality mediates religion–health relations, but that varies based on youths’ conceptualisation of spirituality. With findings confirming that perceived spirituality potentially promote youths’ psychosocial health, we offer some future research directions and implications regarding relations between youths’ spirituality, religion and health behaviours.     

Out of the depths

A fundamental approach of theology as practiced within the palliative setting is care for the whole human being, with particular focus on spirituality and the spiritual dimension. Theology and medicine come together in palliative care in which the spiritual aspect is an important component together with the physical, psychological, and social. This article is based on a mixed methods study of spirituality among persons receiving palliative care. Findings revealed the importance of spirituality and its multidimensional elements by which spirituality was perceived as a complex phenomenon relating to religious and non-religious aspects of human life. Theological reflection based on the present findings indicates that a sharp distinction between the concepts of religion and spirituality is not beneficial. It also reveals the significance of the spiritual dimension and that theology has an important role in creating a deeper understanding of this complex part of human existence. Spiritual needs, expressed in various ways, were evident among the participants receiving palliative care. The findings confirm that the theological approach in palliative care, with its focus on the whole human being and emphasis on spirituality and the spiritual dimension, continues to be the hallmark of practicing theology within palliative care.     

Spirituality and Religion: Implications for Counselors

In recent years, the topics of spirituality and religion have become more evident in the counseling literature. It seems logical that these areas could be of great interest to those in the counseling profession. This article summarizes W. R. Miller and C. E. Thoresen's (2003) overview of the field of research dealing with spirituality, religion, and health. Possible roles for spirituality and religion in counselor education and school counseling are highlighted.     

Religion/spirituality and quality of life of international tertiary students in New Zealand: an exploratory study

Previous research links religion/spirituality to beneficial health outcomes, but the majority of these studies used samples from populations with long-term illness or older people. The present study explored whether the links between religion/spirituality and quality of life can be observed in a sample of younger adults, and also whether religion/spirituality could function as a coping mechanism in international tertiary students who are often subjected to significant stressors related to acculturation and being away from their families. The sample consisted of 218 domestic and 164 international students at a New Zealand university who were given the quality of life inventory and the additional special module about spirituality/religion/personal beliefs, both developed by the World Health Organization in collaboration with many member states. Religion/spirituality was significantly correlated with psychological quality of life in both groups, and social quality of life in international students. The results also show that religion/spirituality might function as a coping mechanism in international students in response to stressors of acculturation.     

Role of Religion and Spirituality in Stress Management Among Nurses

Religion and spirituality play a significant role as coping resources under stressful circumstances. Nursing professionals confront with a variety of stressors repeatedly and are found to employ religious/spiritual coping techniques in managing the negative impact of work stress. The present review explores different religious and spiritual coping strategies utilized by nurses of different socio-cultural and religious backgrounds and highlights the importance of treating religion and spirituality as two separate entities in studying their stress-buffering effect. The MEDLINE, CINAHL, PsycINFO, PsycArticles databases and Google Scholar were searched from 2006 to 2017 with the key words nursing, stress, religious coping, religiosity and spirituality. Various notions of the divine/transcendent aspect of life have led to lack of consensus over a functional definition of religion as well as spirituality. This is found to be the core element of methodological inadequacy in studying individuals’ reliance on religion and spirituality during stress. Further, most of the existing measures do not adequately explore spirituality as a construct independent of religion. Measures should be more culture sensitive to discover culturally enriched religious practices and rituals adopted by individuals belonging to different socio-cultural milieu to overcome stress. The role of religion and spirituality in stress resilience, emotion regulation and burnout among nurses around the globe needs further empirical support. Multiple levels at which religious and spiritual coping may moderate/mediate the relationship between work stress and behavioral/emotional outcomes among human service personnel who face high emotional labor demands should be more comprehensively analyzed.     

Definitions and Evaluation of Religion and Spirituality Items by Religious Professionals: A Pilot Study

In an effort to clarify the concepts of religion and spirituality religious professionals (Imams, Ministers, Priests, and Rabbis) defined the terms religion and spirituality and responded to whether the concepts religion and spirituality were different (i.e. non-overlapping), the same, or overlapping. Additionally, they rated each item from the five measures (purportedly to assess religion or spirituality) for the extent to which the items assess the construct of religion and/or spirituality. Content analysis of definitions revealed religion as objective, external, and ritual or organizational practices that one performs in a group setting and that guide one’s behavior; while spirituality was defined as internal, subjective, and divine experience or direct relationship with God. Primarily the concepts were viewed as overlapping. Analysis for item ratings revealed few within group differences and relatively few between group differences for ratings of item relevance to assess religion and spirituality. Factor analysis of item ratings revealed one factor named religion/spirituality.Corine Hyman, M.S., is a Ph.D. candidate in clinical psychology at Saint Louis University. Her research interests include religion, spirituality, anxiety, and depressive disorders, minority issues, PTSD, and test development.Paul J. Handal received his Ph.D. degree from Saint Louis University in clinical psychology in 1969. His interests have included education and training of clinical psychologists as director of the clinical program at Saint Louis University from 1973 until 1993. Additional interests include research in the area of psychology and religion and its relationship to adjustment and health in adolescence and adults. Correspondence to Dr. Paul J. Handalm, handalpj@slu.edu.     

Spiritual Practices: The True Test of Spirituality

"Spirituality" may be the most loaded word in conversations on religion today. In this article I want to examine the current tensions between spirituality and religion and also suggest that "spiritual practices" are the key to authentic spirituality.     

Marriage and Family Therapy Graduate Students’ Satisfaction with Training Regarding Religion and Spirituality

Marriage and family therapists are likely to encounter religious or spiritual clients in their career and thus are encouraged to be aware of their clients’ religious and spirituality. This awareness is often fostered within graduate training programs. This study aims to examine graduate students’ incorporation of religion and spirituality in therapy and their satisfaction with the quality and amount of training programs’ adherence to religion and spirituality. A sample of 135 graduate students from American Association for Marriage and Family Therapy accredited programs completed the survey. Findings showed that graduate students with greater levels of religiosity and spirituality were more likely to perceive it important to address religion/spirituality in therapy and to perceive there is a need for religious/spiritual education. When controlling for religious and spiritual orientations, overall regression results revealed that not having a course on religion and spirituality and perceiving a need for religious/spirituality in education predicted lower satisfaction with the amount and quality of current training surrounding these dimensions. Implications demonstrate the need to address religious/spiritual concepts in the curriculum, supervision, and in marriage and family therapy training.     

The Experience of Religion and Spirituality Among College Students Who Use Illicit Substances

Nine collegiate illicit substance users participated in a phenomenological study of their perceptions of religion, spirituality, and substance use. We identified three themes from the interviews: (a) development of substance-using behaviors, (b) journey with religion and spirituality, and (c) intersectionality of substance use and religious and spiritual journeys. The participants voiced a complex bidirectional relationship among use behaviors, religion, and spirituality that could be facilitative, adverse, or divergent. We provide implications and suggestions for future research.     

Religion,Spirituality, and Alternative Health Practices: The Baby Boomer and Cold War Cohorts

Research in religion and health has suggested positive relationships, and most recently has concentrated on the experience of religion, or spirituality. Currently, cohort studies have shown that the baby boomers differ significantly from their elders in their approach to religion, preferring to explore spirituality rather than the religious doctrine of their elders. They also differ in their approaches to health, including greater acceptance and use of alternative health practices. This study isolates the baby boomer and cold war cohorts in order to explore differences in religion, spirituality and alternative health practices. Findings indicate that, for boomers, increased spirituality is significantly related to increased positive health perceptions, while their elders' health perceptions are related to increased religiosity. Alternative health practices and spirituality, however, are not related for either cohort. However, this study does identify important distinctions between the two cohorts. Future studies must recognize differing cohort constructions of reality concerning the meanings of health, spirituality and religion.     

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.     

Therapists’ Responses to Religious/Spiritual Discussions with Trauma Versus Non-trauma Clients

This research explores therapists’ reactions to discussions of religion and spirituality in secular psychotherapy. We used a mixed method design including qualitative and quantitative components to examine data from 14 mental health professionals. Therapists acknowledged the importance of, and outlined reasons for, engaging in religious/spiritual discussions. They provided examples of the diverse ways in which their own views on religion/spirituality have an effect on their therapeutic work. Therapists view attention to religion/spirituality in trauma therapy as necessary. They see an emphasis on religion/spirituality within the treatment of traumatized clients as possessing distinctive qualities in comparison to their treatment of other populations.     

The Emerging Meanings of Religiousness and Spirituality: Problems and Prospects

This article examines traditional and modern psychological characterizations of religiousness and spirituality. Three ways in which religiousness and spirituality are polarized by contemporary theorists are examined: organized religion versus personal spirituality; substantive religion versus functional spirituality; and negative religiousness versus positive spirituality. An alternative approach to understanding religiousness and spirituality is presented that integrates rather than polarizes these constructs, and sets boundaries to the discipline while acknowledging the diversity of religious and spiritual expressions. Directions for future investigations of these two constructs are presented.     

Couple Therapy and Spirituality and Religion

Abstract

The current state of the art of the integration of couple therapy with spirituality and religion is presented. Each of three waves of this integration identified in this article have seen an increase in the literature in this area, although only a limited amount in each wave has addressed couple therapy specifically. In the first wave, from 1990–1994, articles set forth arguments for why spirituality should be integrated in therapy. During the second wave, 1995–1999, publications focused on the ways that including spirituality in therapy can enhance as well as harm the therapeutic process. In the third wave, 2000-present, attention has shifted away from whether to include spirituality to how it should be included, and the literature of this period features many practical interventions and suggested guidelines for integrating spirituality and religion into therapy and training. The article concludes with recommendations for further developing the integration of spirituality and religion into couple therapy models, research, and training.