Offender Rehabilitation: The Middle Way of Maimonides to Mental and Social Health

Traditional religious and spiritual texts offer a surprising wealth of relevant theoretical and practical knowledge about human behavior. This wellspring may contribute significantly to expanding our current body of knowledge in the social sciences, and criminology in particular. In Jewish religious texts, specifically by Maimonides, we can find profound analyses of human traits and guidelines for a normative way of life. Among other things, modern criminological literature attempts to link certain character traits and divergent behaviors. Using the hermeneutic phenomenological approach, this present study analyzed Maimonidean writings, mainly Laws of Human Dispositions, in order to understand Moses ben Maimon (1138-1204) and his view of character traits. The analysis yielded four themes: (1) Human personality between nature and nurture; (2) The complexity of human personality, imbalance and criminality; (3) Extremism as a way to achieve balance; and (4) The Middle Way, flexibility and common sense. These themes can serve therapeutic purposes, as well as inform a rehabilitation model. Grounded in a theoretical rationale about the nature of humans, this model is designed to direct individuals to balance their traits by self-reflection and constant practice of the Middle Way. The article concludes by proposing that implementing this model may promote normative behavior and thus contribute to rehabilitating offenders.

Development and Validation of the Sexual Minority and Religious Identity Integration (SMRII) Scale

Despite the psychosocial strain of homonegative religious attitudes, many people with minoritized sexual identities also hold religious identities and benefit from integrating their sexual minority and religious identities. However, for research and clinical practice to advance, a reliable and valid measure of sexual and religious identity integration is needed. The present study reports on the development and validation of the Sexual Minority and Religious Identity Integration (SMRII) Scale. Participants were comprised of two subsamples for whom sexual and religious identity is particularly salient (Latter-day Saints and Muslims) as well as a third subsample of the general sexual minority population-totaling 1,424 individuals (39% POC, 62% cisman, 27% ciswoman, 11% trans/non-binary/genderqueer). Exploratory and confirmatory factor analyses indicated that the 5-item scale measures a single unidimensional construct. This scale demonstrated good internal consistency in the total sample (α = .80) as well as metric and scalar invariance along relevant demographics. The SMRII also evidenced strong convergent and discriminant validity, significantly correlating with other measures of religious and sexual minority identity typically between r = .2 and r = .5. Taken together, initial findings indicate that the SMRII is a psychometrically sound measure that is brief enough to be utilized in research and clinical settings.Public Significance Statement: This article introduces the Sexual Minority and Religious Identity Integration Scale (SMRII) as a reliable and valid assessment of the degree to which individuals integrate their sexual minority and religious identities. This five-item measure is brief enough to be utilized in both research and clinical settings.

Queer in the Latter Days: An Integrated Model of Sexual and Religious Identity Development Among Former Mormon Sexual Minority Adults

Sexual minority individuals often have complicated relationships with conservative religion, including conflicts between their sexual and religious identities. Sexual minority members of the Church of Jesus Christ of Latter-Day Saints (CJCLDS) experience unique struggles, given the policies and doctrine of the CJCLDS and its commitment to heteronormative family structures and gender roles. A better understanding of the identity development trajectory for sexual minority individuals formerly involved in the church can deepens our understanding of sexual identity development in constrained contexts and help promote successful identity integration within this subpopulation. Transcripts from semi-structured interviews with thirty-four sexual minority individuals who identified as former members of the CJCLDS were analyzed using an inductive thematic approach, followed by a deductive theory-building process in which Cass's Homosexual Identity Formation Model and Genia's Religious Identity Development Model were overlaid on themes. We present a model that captures the trajectory of sexual and religious identity development that captures the experiences of sexual minority adults within the constraints of the CJCLDS, a non-affirming religious denomination.

Thwarted Belongingness and Suicide Risk in Primary Care: Perceived Burdensomeness and Psychache as Mediators

Suicide is a significant public health concern, particularly among primary care patients, given that many individuals who die by suicide visit their primary care provider in the months prior to their death. We examined constructs from two prominent theories of suicide, the interpersonal and psychache theories, including thwarted belongingness, perceived burdensomeness, and psychache. Among our sample (n = 224) of patients, perceived burdensomeness and psychache, individually and in serial, mediated the relation between thwarted belongingness and suicidal behavior. Thwarted belongingness was associated with greater perceived burdensomeness and, in turn, with more psychache and increased suicide risk. Our results elucidate the associations between the interpersonal and psychache theories of suicide. Clinical strategies that may reduce thwarted interpersonal needs and psychache, and which are appropriate for medical settings, are discussed.

Yoga classes as an early intervention for college students reporting high levels of stress and anxiety: A pilot study

Background:Today's college students are experiencing unprecedented rates of stress, anxiety, and mental health issues. As a result, college counseling centers are often overwhelmed by the demand for mental health services. Methods: The current study evaluated the potential for Hatha yoga classes to be used as an alternative to conventional psychotherapy for college students reporting high levels of stress and anxiety. Results: After 6 weeks of twice-weekly, hour-long yoga classes, significant reductions in stress, anxiety, pathological worry, and rumination were reported by 7 undergraduate college students. Conclusions: Results of this pilot study suggest that Hatha yoga classes may serve as a widely accessible, cost-effective early intervention that can be offered as a first-line recommendation to students who are struggling with heightened levels of stress and anxiety.

Spirituality, Trait Gratitude, and Post-Traumatic Growth in Iranian Veterans with PTSD: The Mediating Role of Ego Resilience

In Iran, spirituality is one of the most critical factors affecting veterans' health. The present study aimed to determine the mediating role of ego resilience in the relationship between spirituality and trait gratitude with post-traumatic growth in Iranian veterans with PTSD. In the present descriptive and correlational study, 300 veterans with PTSD were hospitalized and treated at Isar Psychiatric Hospital in Ardabil in 2021 and were selected as the sample. Data were collected using Tedeschi and Calhoun's Traumatic Developmental Questionnaire, Parsian and Dunning, Mc Cullough et al.'s Trait Gratitude Questionnaire, and Block et al.'s Ego Resilience Questionnaire. Based on the obtained results and various fit indices, the direct and indirect relationships between spirituality, trait gratitude, ego resilience, and post-traumatic growth in veterans with post-traumatic stress disorder were confirmed (p < 0.01). Also, spirituality and trait gratitude through ego resilience indirectly affected the post-traumatic growth of veterans with PTSD (P < 0.05). Thus, targeting these three components through psychological therapies may effectively increase post-traumatic growth in veterans experiencing trauma.

The Role of Religion, Spirituality and Social Media in the Journey of Eating Disorders: A Qualitative Exploration of Participants in the "TastelifeUK" Eating Disorder Recovery Programme

This study explores the religious and spiritual aspects of eating disorder recovery and the role of social media in the context of a third sector community-based recovery group in the UK. Four online focus groups explored participant perspectives (17 participants in total) using thematic analysis. The qualitative findings highlight that relational support from God is important in eating disorder recovery and coping, although this can be challenged by spiritual struggles and tensions. Relational support from people is also relevant where it offers a place to share different experiences together giving a sense of community belonging. Social media was also found to be important in relation to eating disorders, either providing a community of support or exacerbating existing issues. This study suggests that the role of religion and social media should be acknowledged where it is important for that individual in relation to eating disorder recovery.

Understanding Moral Injury in Frontline Health Care Professionals 2 Years After the Onset of COVID-19

ABSTRACT

Throughout the COVID-19 pandemic, health care professionals have worked in morally challenging situations. The aim of this research was to investigate the predictors of moral injury in United Kingdom frontline health care professionals working in a variety of roles 2 years after the onset of the pandemic. A cross-sectional survey was conducted January 25-February 28, 2022. A total of 235 participants answered sociodemographic, employment, health, COVID-19-related questions, and the 10-item Moral Injury Symptom Scale-Healthcare Professional version. Nearly three quarters had experienced moral injury. Twelve significant predictors of moral injury were entered into a backward elimination binominal logistic regression. The final model included five independent predictors that explained 25.4% variance in moral injury (χ 2 [5, N = 235] = 45.7, p < 0.001). Odds of moral injury were significantly raised in young health care professionals (<31 years), smokers, and those reporting low workplace confidence, not feeling appreciated, and feeling burned out. The findings support interventions to relieve moral injury in frontline health care professionals.

Religion/Spirituality, Stress, and Resilience Among Sexual and Gender Minorities: The Religious/Spiritual Stress and Resilience Model

Although many sexual and gender minorities (SGMs) consider themselves religious or spiritual, the impact of this religiousness or spirituality (RS) on their health is poorly understood. We introduce the religious/spiritual stress and resilience model (RSSR) to provide a robust framework for understanding the variegated ways that RS influences the health of SGMs. The RSSR bridges existing theorizing on minority stress, structural stigma, and RS-health pathways to articulate the circumstances under which SGMs likely experience RS as health promoting or health damaging. The RSSR makes five key propositions: (a) Minority stress and resilience processes influence health; (b) RS influences general resilience processes; (c) RS influences minority-specific stress and resilience processes; (d) these relationships are moderated by a number of variables uniquely relevant to RS among SGMs, such as congregational stances on same-sex sexual behavior and gender expression or an individual's degree of SGM and RS identity integration; and (e) relationships between minority stress and resilience, RS, and health are bidirectional. In this manuscript, we describe the empirical basis for each of the five propositions focusing on research examining the relationship between RS and health among SGMs. We conclude by describing how the RSSR may inform future research on RS and health among SGMs.

Feasibility and impact of a remote moderate-intensity yoga intervention on stress and executive functioning in working adults: a randomized controlled trial

The feasibility of a moderate-intensity yoga intervention, delivered remotely via supervised and unsupervised sessions, and its psychosocial and cognitive effects have not been thoroughly investigated. This randomized controlled trial assessed feasibility and preliminary efficacy of an 8-week moderate-intensity yoga intervention (3×/week, 50 min) delivered remotely (vs. a waitlist control arm), on stress and cognitive functioning. Participants (n = 86) were low active, full-time working adults (81.40% female; Mage = 41 years) with symptoms of stress. Feasibility was assessed via adherence, enjoyment, and safety; stress and anxiety via self-report questionnaires; and executive functioning via neuropsychological tests. Overall attendance was 75.1%, 100% of participants enjoyed the intervention, and only one adverse event was reported. At follow-up, the yoga group had significantly lower stress and anxiety, and higher accuracy on working memory tasks. Remote moderate intensity yoga practice proved safe, enjoyable, and may reduce stress and improve cognitive functioning. This study was pre-registered on ClinicalTrials.gov (NCT04740229).

Mindful, mindless, or misunderstood? A critical perspective of the mindfulness concept

Mindfulness is everywhere, but the term is often used mindlessly. This article discusses the growth of mindfulness-based interventions in many countries over the past fifty years and, more recently, the emergence of the idea of 'McMindfulness', with particular emphasis on the concept of 'spiritual bypassing'. Critical discourse is a valuable resource in any discipline. Proportionate, mindful incorporation of reasoned critiques strengthens mindfulness, rather than undermining it. Misunderstandings and misinterpretations of mindfulness highlight a need to counter the notions that mindfulness involves avoiding difficult issues in our lives or simply accepting social problems that need to be addressed. The opposite is true: mindfulness of reality inevitably generates insights about change. Before we change the world, we need to see it. Mindfulness practice is opting in, not opting out.

"Getting to the Root": Ayahuasca Ceremony Leaders' Perspectives on Eating Disorders

Given the mortality, chronicity, and treatment drop-out rates observed among individuals with eating disorders (EDs), innovative approaches are needed. Ayahuasca, a psychedelic plant medicine from the Amazon, is currently being investigated. This study expands on prior exploratory research by describing the perspectives of ayahuasca ceremony leaders regarding their conceptualizations of EDs and the potential therapeutic mechanisms of action of ayahuasca for individuals with EDs. Qualitative content analysis of interviews with 15 ayahuasca ceremony leaders produced two main categories, with relevant subcategories. The first category encompassed the leaders' theories of EDs from a shamanic perspective, including that EDs are symptomatic of an underlying concern, serve a function and affect health in multiple domains. The second category described leaders' perspectives on the potential mechanisms of action of ayahuasca for EDs, including that ayahuasca facilitates "energetic healing"; helps identify, process, and integrate the "root" of the ED; promotes holistic healing; and enhances and/or reorganizes relationships. From the perspectives of ceremony leaders and consistent with previous exploratory research, ceremonial ayahuasca use may offer a potentially useful, novel and complementary intervention for EDs.

Worldviews and environmental ethics: Contributions of brain processing networks

Research suggests that worldviews define our relationship to the environment, including our responsibility to the environment and our planet. This paper examines two specific worldviews and their potential environmental impact: the materialist worldview, considered to be the dominant worldview of Western society, and the so-called post-materialist worldview. We believe that changing the worldview of both individuals and society is key to changing environmental ethics, specifically attitudes, beliefs, and actions towards the environment. Recent neuroscience research suggests that brain filters and networks contribute to concealing an expanded nonlocal awareness. This creates self-referential thinking and contributes to the limited conceptual framework characteristic of a materialist worldview. We discuss the underlying concepts of both materialist and post-materialist worldviews including their impact on environmental ethics, then explore the various types of neural filters and processing networks that contribute to a materialist worldview, and finally explore methods for modifying neural filters and changing worldviews.

Pattern breaking: a complex systems approach to psychedelic medicine

Recent research has demonstrated the potential of psychedelic therapy for mental health care. However, the psychological experience underlying its therapeutic effects remains poorly understood. This paper proposes a framework that suggests psychedelics act as destabilizers, both psychologically and neurophysiologically. Drawing on the 'entropic brain' hypothesis and the 'RElaxed Beliefs Under pSychedelics' model, this paper focuses on the richness of psychological experience. Through a complex systems theory perspective, we suggest that psychedelics destabilize fixed points or attractors, breaking reinforced patterns of thinking and behaving. Our approach explains how psychedelic-induced increases in brain entropy destabilize neurophysiological set points and lead to new conceptualizations of psychedelic psychotherapy. These insights have important implications for risk mitigation and treatment optimization in psychedelic medicine, both during the peak psychedelic experience and during the subacute period of potential recovery.

Feeling stressed and depressed? A three-wave follow-up study of the beneficial effects of voluntary work

While symptoms of stress are a major risk factor in the onset of depressive symptoms and major depression, a better understanding of intervening mechanisms in breaking down this positive association is urgently required. It is within this literature that we investigate (1) how symptoms of stress are associated with depressive symptoms and the onset of major depression, and (2) the buffering effect of hours spent on voluntary work on the stress-depression relationship. Using 3-wave longitudinal data, we estimated a direct and reverse auto-regressive path model. We found both cross-sectional and longitudinal support for the positive association between symptoms of stress and depressive symptoms. Next, we found that individuals who experienced more symptoms of stress at T1, T2, and T3 were 1.64 (95%CI [1.46;1.91]), 1.49 (95%CI [1.24;1.74]), and 1.40 (95%CI [1.21;1.60]) times more likely to be prescribed an anti-depression treatment at T3, respectively. Moreover, we found that the number of hours spent volunteering mitigated the (1) longitudinal-but not cross-sectional-stress-depression relationship, and (2) cross-sectional-but not the longitudinal-association between symptoms of stress at T3 and the likelihood of being prescribed an anti-depression treatment. These results point toward the pivotal role of voluntary work in reducing the development of depressive symptoms and major depression in relation to the experience of symptoms of stress.

Emotion regulation strategies and PTSS among children who experienced an explosion accident: the moderating role of trait mindfulness

The purpose of this study was to investigate the moderating role of trait mindfulness in the relationship between emotion regulation strategies and post-traumatic stress symptoms (PTSS) among children and adolescents who experienced an explosion accident. A total of 712 participants, aged 7-15, (Mage = 11.45, SD = 1.77; 48.9% male) who have experienced an explosion accident completed the Emotion Regulation Questionnaire, the Trauma Screening Questionnaire and the Mindful Attention Awareness Scale. The results showed that trait mindfulness significantly moderated the relationship of the expressive suppression and PTSS under the control of sex, age, trauma exposure, and cognitive reappraisal strategy (β = -0.27, p < 0.05). However, the moderating effect of trait mindfulness between cognitive reappraisal strategy and PTSS was not significant (p> 0.05). Findings suggested that traumatized children with low levels of mindfulness may report severer PTSS when they adopt expressive suppression strategy.

Consolation Management Aesthetics Within Holistic Nursing

The aim of this article is to elaborate on consolation management aesthetics in terms of literature, art, and music. This article will be centered on holistic nurses who come in daily contact with vulnerable patients in need of both medical treatment and consolation, as they continue their journey toward one or another outcome. Consolation management aesthetics enables the patients to shift their attention from something that appears intractable to something that motivates, bolsters existential resilience, and offers hope and optimism for the future. Holistic nursing aesthetics, involving psychological healing through literature, art, and music, can help anxious, troubled patients to once again find beauty and balance in their lives.

Psychosocial interventions to improve the mental health of survivors of human trafficking: a realist review

More than 50 million people globally are subjected to modern slavery and human trafficking. Adverse mental health consequences of extreme exploitation are prevalent and often severe. We conducted a systematic and realist review on evaluations of psychosocial interventions for survivors of human trafficking. The review aimed to identify the influence of these interventions on the mental health and wellbeing of trafficked people and examine how they worked for which survivors in which contexts. We searched eight databases (MEDLINE, MEDLINE In-Process, Embase, PsycINFO, Global Health, CINAHL Plus, Web of Science, and Cochrane) for published evaluations of psychosocial interventions for survivors of human-trafficking. We followed a realist approach to analyse the data and report on the limitations of the studies identified. We identified four mechanisms of change as being triggered by the various intervention activities: (1) awareness and understanding; (2) trust, safety, and security; (3) agency, autonomy, empowerment, and social connections; and (4) self-reflection, self-expression, and self-care. Improving mental health after traumatic events is an ongoing, nonlinear process. Intervention effectiveness and transferability would benefit from more transparent programme theories and well articulated assumptions that identify the pathways to change.

Relationships between mastery, forgiveness, optimism, and resilience, and PTSD and anxiety during the COVID-19 pandemic

The COVID-19 pandemic has had devastating emotional consequences. The present study aimed to examine the relationships between personal resources and emotional distress while accounting for COVID-19-related variables. Seven hundred and seventy-seven (N = 777) participants completed demographic, mastery, forgiveness, optimism, resilience, PTSD, and anxiety questionnaires. A stepped hierarchical multiple regression revealed that mastery, forgiveness, cultural group, age, acquaintance with a person who died of COVID-19, and having been infected with COVID-19 contributed significantly to the explained variance in PTSD symptoms. Mastery, forgiveness, optimism, age, and acquaintance with a person who died of COVID-19 contributed significantly to the explained variance in anxiety. However, resilience was not found to significantly contribute to the explained variance in PTSD symptoms or anxiety. This study demonstrates the importance of being aware of both PTSD symptoms and anxiety associated with COVID-19. Thus, it is suggested that therapy programs should pay special attention to mastery and forgiveness as coping resources. In addition, among medical and mental-health personnel awareness should be given to individuals who have been in close acquaintance with those who died of COVID-19, those with COVID-19 risk factors, and those who have been infected. Special attention should also be paid to minority groups as they might tend to experience more emotional distress and trauma symptoms.

Increasing autobiographical memory specificity: Using kindness meditation to impact features of memory retrieval

Individuals with a history of depression have an increased risk for future episodes. This risk has been linked with impaired features of autobiographical memory retrieval that remain when depressive symptoms abate, including memory specificity, remoteness, valence, and vantage perspective. Rumination has been shown to influence these impairments and can be reduced via compassion training. We therefore investigated the effects of a self-compassion meditation on autobiographical memory retrieval in remitted depression. Baseline data were collected (n = 50) using an extended version of the Autobiographical Memory Test where participants with remitted depression retrieved specific memories from a remote time period (10 cues) and from any time period (10 cues). Valence and vantage perspective were rated. Participants were then randomly allocated to a self-compassion meditation or (control) colouring intervention group. Baseline measures were reassessed after four weeks of the intervention. Results revealed increased retrieval of specific memories in the self-compassion group in comparison to the colouring group, and an increase in positive and field memories across groups while no remoteness changes were observed. This self-compassion meditation demonstrated initial promise as an intervention to influence features of autobiographical memory retrieval in remitted depression. Improvements were shown in specificity, valence, and vantage perspective. Addressing these features with this type of intervention might reduce a cognitive vulnerability to depression and should be investigated in future studies.

The Beyond-Human Natural World: Providing Meaning and Making Meaning

Much academic and media attention has been focused on how nature contributes to psychological health, yet, most of this focus has been on happiness or hedonic well-being. Although numerous writers and researchers have linked connecting with nature as a pathway to meaning in life, an integrated overview has not yet (to our knowledge) been offered. Our manuscript is thus of both theoretical and practical importance with respect to finding meaning in life. In this hybrid commentary/review paper, we examine the link between meaning in life and relating to the beyond-human natural world. Through presenting supportive empirical research and interdisciplinary insights, we make the case that connecting with the natural world provides us with meaning in various ways. We discuss how nature is a common source of meaning in people's lives and how connecting with nature helps to provide meaning by addressing our need to find coherence, significance/mattering, and purpose (the three aspects comprising the tripartite model of meaning life). We also consider how connecting with nature enhances our experiential appreciation for life, a fourth aspect of meaning in life recently proposed. Our discussion then expands to examining nature as a place of attachment. Going beyond how nature provides us with meaning, we consider how engaging in nature-based activities provides an avenue for many people to build meaningful lives. We close by considering how threats to nature are a threat to meaning in life.

Does Forgiveness Underlie the Relationship Between Religiosity and Meaning in Life Among Members of Sexaholics Anonymous in Poland?

Religiosity and meaning in life are recognized as factors supporting recovery from addictions. However, little is known about the moral mechanisms involved in the relationship between religiosity and meaning in life among individuals with addictions. The main purpose of this study was to test the direct and indirect (through forgiveness by God/higher power and interpersonal forgiveness) relationships between subjective religiosity and the presence of meaning in life among 80 members (72 men and 8 women) of Sexaholics Anonymous (SA) in Poland. The following measures were used: a single-item measure of subjective religiosity, subscales from the Forgiveness Scale and the Heartland Forgiveness Scale, and the Meaning in Life Questionnaire. The sequential mediation model was tested using Hayes PROCESS macro. The results showed a direct positive relationship between subjective religiosity and the presence of meaning in life. Moreover, subjective religiosity was positively related to forgiveness by God/higher power, which, in turn, directly and indirectly (through interpersonal forgiveness) predicted higher levels of the presence of meaning in life. The study suggests that among SA members, religious faith facilitates perceiving one's own life as meaningful, both directly and indirectly, through aspects of forgiveness. Members of SA may benefit from their belief in God/higher power and religiously-rooted forgiveness to support the meaning-making processes.

Person-Centered Mindfulness: A Culturally and Spiritually Sensitive Approach to Clinical Practice

Mindfulness meditation is rapidly being integrated into many different forms of counseling and psychotherapy, and there is a growing evidence base for its effectiveness. It is important to understand the spiritual roots of mindfulness, and to apply it in a patient-centered manner, sensitive to the patient's own faith tradition rather than taking a one-size-fits-all approach, assuming that mindfulness-based practice is a purely secular approach. The philosophical underpinning of mindfulness lies squarely in the Buddhist faith tradition. Indeed, mindfulness is the 7th step on the Eightfold Path, which is the heart of Buddhist teachings. Many practitioners, however, may not realize that there are Western meditative techniques that are very similar to mindfulness and that have deep roots within Christian, Jewish, and Muslim faith traditions. Patient-centered mindfulness involves the use of mindfulness and other meditation methods that are based on the patient's own faith tradition, rather than applying Eastern forms of mindfulness claiming these are a secular approach appropriate for everyone regardless of religious beliefs, even if those beliefs are not consistent with the Buddhist religious or philosophical approach. In this article, I briefly examine the evidence for the clinical effectiveness of mindfulness meditation, and then go into greater depth on Hindu, Buddhist, Christian, Jewish, and Muslim forms of mindfulness or similar meditative practices, providing resources that will better equip clinicians and researchers to provide patient-centered culturally-sensitive care.

Follow-up on the U.S. Central Intelligence Agency's (CIA) remote viewing experiments☆

OBJECTIVES

Since 1972, the U.S. Central Intelligence Agency (CIA) commissioned several research programs on remote viewing (RV) that were progressively declassified from 1995 to 2003. The main objectives of this research were to statistically replicate the original findings and address the question: What are the underlying cognitive mechanisms involved in RV? The research focused on emotional intelligence (EI) theory and intuitive information processing as possible hypothetical mechanisms.

METHODS

We used a quasi-experimental design with new statistical control techniques based on structural equation modeling, analysis of invariance, and forced-choice experiments to accurately objectify results. We measured emotional intelligence with the Mayer-Salovey-Caruso Emotional Intelligence Test. A total of 347 participants who were nonbelievers in psychic experiences completed an RV experiment using targets based on location coordinates. A total of 287 participants reported beliefs in psychic experiences and completed another RV experiment using targets based on images of places. Moreover, we divided the total sample into further subsamples for the purpose of replicating the findings and also used different thresholds on standard deviations to test for variation in effect sizes. The hit rates on the psi-RV task were contrasted with the estimated chance.

RESULTS

The results of our first group analysis were nonsignificant, but the analysis applied to the second group produced significant RV-related effects corresponding to the positive influence of EI (i.e., hits in the RV experiments were 19.5% predicted from EI) with small to moderate effect sizes (between 0. 457 and 0.853).

CONCLUSIONS

These findings have profound implications for a new hypothesis of anomalous cognitions relative to RV protocols. Emotions perceived during RV sessions may play an important role in the production of anomalous cognitions. We propose the Production-Identification-Comprehension (PIC) emotional model as a function of behavior that could enhance VR test success.

Spiritual Pain: A Symptom in Search of a Clinical Definition

We conducted a literature search to identify and compare definitions of the experiential dimension of spiritual pain. Key databases were searched, up to the year 2021 inclusive, for papers with a definition of "spiritual" or "existential" pain/distress in a clinical setting. Of 144 hits, seven papers provided theoretical definitions/descriptions; none incorporated clinical observations or underlying pathophysiological constructs. Based on these findings, we propose a new definition for "spiritual pain" as a "self-identified experience of personal discomfort, or actual or potential harm, triggered by a threat to a person's relationship with God or a higher power." Our updated definition can inform future studies in pain assessment and management.

Chaplaincy Perspectives on the Role of Spirituality in Australian Health and Aged Care

The aim of this study was to explore Australian chaplains' views of spirituality. Semi-structured online interviews were conducted with 16 participants. Participants relied heavily on metaphors and analogies to describe spirituality. Four inter-related themes were identified through reflexive thematic analysis: (1) The core of spirituality: spirituality as a source of meaning or belief which leads to connectedness with something greater than oneself; (2) A function of spirituality: spirituality empowers people to cope in a crisis, by providing motivation, hope and comfort; (3) The experience of spiritual crisis: admission to hospital or residential care can lead to existential struggle; and (4) The spiritual practice: of holding space between struggle and growth. Greater understanding of the theoretical basis of their work may allow chaplains to offer more in the therapeutic space.

Listening for bridges: Developing a culturally responsive, transdiagnostic approach to psychotherapy for Bhutan

The increasing global need for mental health care has led to a search for efficient, effective treatments that are based on both local cultural healing traditions and scientific evidence. In this article, I describe the development of a brief, culturally responsive, transdiagnostic approach to psychotherapy for common mental disorders in Bhutan, a rapidly changing culture firmly grounded in Vajrayana Buddhism. Buddhist-Informed Therapy for Bhutan (BT-B) supports Bhutan's goals of preserving traditional culture, improving psychological well-being for its citizens, and integrating Buddhism into solutions for contemporary social issues. More broadly, BT-B extends the range of culturally responsive treatment approaches in several ways. First, BT-B is innovative in its identification and therapeutic use of conceptual links between specific Western evidence-based principles of therapeutic change and core Buddhist principles. Listening empathically to the client's narrative, the therapist identifies an evidence-based principle to address and uses conceptually linked deeply rooted Buddhist beliefs to guide the client in applying their own cultural wisdom to resolve problems. Second, the model illustrates the value of an ecological approach to culturally responsive treatment development that takes into account local cultural beliefs, practices, and institutions, including those that shape health care delivery and use. Third, evidence from case examples adds to the growing body of literature that supports the utility of transdiagnostic therapeutic approaches across cultures and in settings where resources are limited.

The Journey From Drug Addiction to Drug Withdrawal: A Christian Gospel Rehabilitation Program in Taiwan

BACKGROUND

World Drug Report estimates the number of opioid users at 53 million and identifies opioids as responsible for two thirds of the 585,000 people who died as a result of drug use in 2017.

PURPOSE

The purpose of this study was to analyze the testimonies of 30 people regarding their journeys from drug addiction to drug withdrawal in Taiwan.

METHODS

This was a qualitative research design. The sample inclusion criteria were as follows: (a) being a drug abuser, (b) completed the Christian Gospel Drug Withdrawal Program or church-sponsored program, and (c) shared their related testimony on the Good TV television channel in Taiwan. The participants' stories were posted in Chinese, transcribed by the author, and translated from Chinese into English. Content analysis was used to identify the major themes.

RESULTS

Of the 30 participants, 24 were male (80%) and six were female (20%). The major themes identified in their testimonies were: (a) Using illegal drugs related to peer recognition, lack of knowledge, and temptations; (b) drug addiction was an endless pain cycle; (c) turning points related to love, repentance, and hope; (d) drug withdrawal was related to avoiding temptation and overcoming the drug withdrawal syndrome through the Holy Spirit; and (e) outcomes were faith and new life.

CONCLUSIONS/IMPLICATIONS FOR PRACTICE

In this study, people who received the gospel drug withdrawal programs expressed that their lives had changed, they had withdrawn from drugs successfully, they had become volunteers to help others, and interactions with their family had improved. These programs may be applied in the mental health nursing profession.

Absconding among admitted patients with bipolar affective disorder diagnosis in Uganda

BACKGROUND

Hospitalization is often necessary for individuals with Bipolar affective Disorder (BAD) during severe manic or depressive episodes, as well as for stabilizing treatment regimens. However, a significant proportion of patients admitted for treatment of BAD abscond or leave the hospital without permission during their stay. In addition, patients managed for BAD may have unique characteristics that might force them into absconding. For example, the high prevalence of co-morbid substance use disorder - craving to use substances, suicidal behaviors - attempts to die by suicide, and cluster B personality disorders - characterized by impulsive acts. It is, therefore, essential to understand the factors contributing to absconding among patients with BAD, to facilitate designing strategies for preventing and managing this behavior.

METHOD

This study was based on a retrospective chart review of the inpatients diagnosed with BAD at a tertiary psychiatry facility in Uganda from January 2018 to December 2021.

RESULTS

Approximately 7.8% of those with BAD absconded from the hospital. The likelihood of absconding among those with BAD increased with the use of cannabis [adjusted odds ratio (aOR) = 4.00, 95% confidence interval (CI) = 1.22-13.09, p-value = 0.022] and having mood lability [aOR = 2.15, 95% CI = 1.10-4.21, p-value = 0.025]. However, receiving psychotherapy during the admission (aOR = 0.44, 95 CI = 0.26-0.74, p-value = 0.002) and treatment with haloperidol (aOR = 0.39, 95% CI = 0.18-0.83, p-value = 0.014) reduced the likelihood of absconding.

CONCLUSION

Absconding among patients with BAD is common in Uganda. Those with symptoms of affective lability and those with comorbid cannabis use tend to abscond more, while those who receive haloperidol and psychotherapy are less likely to abscond.

When suffering contradicts belief: measuring theodical struggling

Global meaning systems help people make sense of their experiences, but suffering can violate global meaning and create distress. One type of potential violation is conflict between one's experience of suffering and one's deeply-held beliefs about God as loving, powerful, and just. The problem of theodicy-why an all-powerful and all-loving God would allow suffering-has long been an important theological and philosophical concern, but little is known about how theodicy plays out psychologically for religious individuals facing serious life difficulties. To address this issue within a specific religious tradition, Christianity, we drew upon philosophy, Christian theology, and psychology to develop the construct of theodical struggling. Through theological and philosophical input, we generated a 28-item pool and conducted 10 cognitive interviews with a diverse sample of Christian adults. In three consecutive online studies of Christian adult samples, we reduced the scale to 11 items through PCA, found a strong one-factor solution using EFA, and found support for the one-factor solution along with preliminary reliability and validity. This newly-developed Theodical Struggling Scale represents an important advance in understanding individuals' experiences of ruptures in their beliefs regarding God's goodness and paves the way for future research on this topic.

Supplementary Information

The online version contains supplementary material available at 10.1007/s12144-023-04642-w.

Does Forgiveness Enhance Or Detract From Relationship Quality Among Sexual Abuse Survivors?

Many women experience childhood sexual abuse (CSA) during their childhood and CSA often negatively impacts adult's romantic relationships. Consequently, it is important to understand the protective factors that buffer against the detrimental impact of CSA on the quality of women's romantic relationships. Forgiveness may be one such factor. The current study looked at trait forgiveness as a moderator of CSA and overall relationship quality, positive relationship quality, and negative relationship quality. A sample of 171 women completed an online survey. Using hierarchical regression, forgiveness was found to moderate the association between CSA and overall relationship quality and negative relationship quality, but not positive relationship quality. Findings indicate that the interaction between CSA and forgiveness was significant, but higher levels of forgiveness actually decreased overall relationship quality and increased negative relationship quality. The relationship between CSA and overall reports of relationship quality and negative relationship quality were stable at low levels of forgiveness, but when forgiveness was high overall relationship quality decreased and negative relationship quality increased. CSA was also directly associated with lower levels of positive relationship quality. Findings from the study indicate continued conceptual refinement when considering CSA, forgiveness, and relationship quality.

Assessment of spiritual needs in cancer patients: A cross-sectional study

Introduction

Addressing the spiritual needs of patients is an essential component of holistic care in nursing. Acknowledging the spiritual needs of cancer patients enhances the performance of clinical caregivers in providing quality services to such patients. Therefore, caregivers successfully fulfill or decrease the patients' needs and thus increase their adaptation to crises.

Methods

The present cross-sectional study was conducted to determine the spiritual needs of cancer patients. In this study, 96 cancer patients were selected from Ayatollah Khansari Hospital in Arak, Iran. The required data were collected through a demographic information form and the Persian version of the Spiritual Needs Questionnaire.

Ethical Considerations

Participants' verbal consent to participate in the study was obtained, and they were assured of anonymity and confidentiality.

Results

In the present study, the mean age of the participants was 47.82 ± 14.34 years. The frequency distribution of respondents by gender was 36 males (37.5%) and 60 females (62.5%). The mean scores of spiritual needs in the domains of religious needs, need for inner peace, existential needs, and need for giving/generativity were 12.03 ± 3.18, 7.26 ± 3.26, 4.61 ± 2.96, and 4.06 ± 2.32, respectively. The highest and lowest mean values were associated with religious needs and need for giving/generativity, respectively. Religious needs showed a significantly positive relationship with gender, occupation, and the type of treatment (P < 0.05). Moreover, a significant relationship was observed between the need for peace and level of education (P < 0.05).

Conclusion

The recognition of the spiritual needs of cancer patients is the first step in prioritizing and planning to provide spiritual care to these patients and supporting them in adapting to and coping with the disease. Therefore, nurses need to acquire the fundamental knowledge and skills required to identify these needs.

Physicians' mental health and coping during the COVID-19 pandemic: One year exploration

Numerous cross-sectional studies have examined physicians' health and coping during the COVID-19 pandemic, while longitudinal studies are lacking. This study explores the progression over one year of physicians' physical and mental health symptoms, their strategies used to cope and discusses coping strategies in relation to physical and mental health symptoms. Two surveys, one year apart, exploring physicians' physical, mental health symptoms and employed coping strategies were sent to all physicians practicing in the province of Saskatchewan, Canada. A total of 117 physicians participated in Round I (RI) (November 2020-January 2021) and 158 participated in Round II (RII) (October 2021-February 2022). Physicians' physical and mental health symptoms remained high, irrespective of their specialty or COVID-19 exposure. COVID-related Post-Traumatic Stress Disorder increased by five times at RII (p = 0.02). In RI anxiety was most prevalent in middle-aged females. In RII depression was most prevalent in physicians with no children. Most coping was adaptive (90%) and included Behavioural, Relational, Cognitive, Spiritual, and Interventional strategies. After one-year, Spiritual coping decreased, while Interventional coping increased by eight times (p = 0.01). Despite efforts to employ adaptive coping, physicians' rates of psychological and physical health difficulties remained high or worsened over one year, offering insight into the protracted health care crisis, and the need for solutions. Our observation of physicians' needs for additional supports, camaraderie and appreciation as well as the shift in coping strategies as the pandemic progressed, offer targets for interventions meant to promote recovery.

Integrating Religion and Spirituality into Psychiatric Outpatient Treatment in the United States

It is common for mental health clients to desire that religion and spirituality (RS) be integrated into their treatment. Despite this preference, clients' RS beliefs often go overlooked in therapy for a variety of reasons including lack of provider training on integration, fear of causing offense, or concerns about wrongly influencing clients. The present study assessed the effectiveness of using a psychospiritual therapeutic curriculum to integrate RS into psychiatric outpatient treatment for highly religious clients (n = 150) seeking services through a faith-based clinic. The curriculum was well accepted by both clinicians and clients, and a comparison of clinical assessments administered at intake and program exit (clients averaged 6.5 months in the program) showed significant improvement across a broad range of psychiatric symptoms. These results suggest the use of a religiously integrated curriculum within a broader psychiatric treatment program is beneficial and may be a way to overcome clinicians' RS concerns and shortcomings while meeting religious clients' desires for inclusion.

Associations of dispositional forgivingness with facets of well-being among Colombian adults: A longitudinal outcome-wide analysis

Many studies have reported evidence suggesting that dispositional forgivingness has positive implications for different domains of well-being. However, relatively few methodologically rigorous studies have been conducted in the Global South, particularly in post-conflict settings where forgiveness could play an important role in supporting individual well-being. In this three-wave cohort study of predominantly young adult Colombians (n = 1575), we examined the associations of dispositional forgivingness with 20 well-being outcomes across several domains of well-being: psychological distress, psychological well-being, physical health, social well-being, and character strengths/virtues. Using an outcome-wide analytic design that included extensive control for potential confounding and reverse causation by adjusting for a range of covariates assessed in Wave 1 (2017), we found that dispositional forgivingness assessed in Wave 2 (2018) was at least modestly associated with improvements in one or more facet of each well-being domain assessed approximately 1 year later in Wave 3 (2019). Associations tended to be stronger for outcomes in the domains of psychological distress, psychological well-being, social well-being, and character strengths/virtues compared to the physical health domain. These longitudinal findings suggest that dispositional forgivingness might promote individual well-being in societies with a long history of ongoing civil unrest, conflict, and war.

Psychology and Spirituality: Reviewing Developments in History, Method and Practice

This paper begins with an overview of the governing principles of psychology as a discipline, and outlines the key paradigm shifts that potentially aligned with concepts of spirituality from the early twentieth century to contemporary theory. The discussion then moves to consider how research methods in psychology can contribute to understanding how spirituality is measured and described. We consider the contribution of validated surveys, and how qualitative methods can access the lived experience of spiritual phenomena. More specifically, the psychological constructs of "Flow" and properties associated with psychological capital are posited in relation to characteristics that define a spiritual experience. Finally, we draw attention to how exploration how spirituality of individuals may be addressed, and the scope for including spiritual appreciation in competencies required in psychological practice.

The Primacy of Compassionate Love: Loneliness and Psychological Well-Being in Later Life

Despite emerging research on compassionate love's positive influence on later-life psychological well-being, investigations on the mediating processes accountable for such effects are scarce. Using data from a nationwide web-based survey (N = 1,861), we performed a mediation analysis to assess the role of loneliness in explaining the impact of compassionate love on psychological well-being. Even after controlling for emotional support, our model estimates suggest that older adults who felt loved had significantly lower levels of loneliness (β = -0.84, p < 0.001), significantly fewer depressive symptoms (β = -0.86, p < 0.001), and lower anxiety (β = -0.25, p > 0.05). Loneliness completely mediated the effect of compassionate love on anxiety (β = -0.82, p < 0.001) and significantly mediated compassionate love's influence on depressive symptoms (β = -1.18, p < 0.001). Our findings underscore the need for interventions that increase compassionate love to reduce loneliness and improve psychological well-being in later life. [Journal of Gerontological Nursing, 49(4), 12-20.].

Living through a Global Pandemic: A Cross-Sectional Study on the Psychological Resilience of the University Population in Iran

AIMS

This study aimed to describe and understand the individual and social dimensions of resiliency among Iranian academics as professionals during the early wave of the ongoing pandemic. Furthermore, we aimed to emphasize the cultural context in our analysis.

METHOD

A cross-sectional survey design was adopted. We used convenient sampling, administered through an online survey, among academics at Iranian universities (n = 196, 75% women). We employed the CD-RISC 2 instrument, items on life meaning, and a modified version of Pargament's RCOPE instrument (Meaning, Control, Comfort/Spirituality, Intimacy/Spirituality, and Life Transformation).

RESULTS

The results revealed a strong level of resilience among men (M = 5.78) and women (M = 5.52). Self-rated health was rated as excellent, very good, or good among a majority (92%) of the participants, more so among men. Family was one of the factors that most strongly gave life meaning, followed by friends, work/school, and religion/spirituality. There was a strong correlation between self-rated health and life as part of a greater whole, being alone, and listening to the sounds of the surrounding nature.

CONCLUSIONS

Both personal and social levels of resilience and meaning-making are seen in the results, with an ability to balance between obstacles and resources. Cultural practices are interdependent, which also include the individual and social dimensions of resiliency and meaning-making.

Awe as a Pathway to Mental and Physical Health

How do experiences in nature or in spiritual contemplation or in being moved by music or with psychedelics promote mental and physical health? Our proposal in this article is awe. To make this argument, we first review recent advances in the scientific study of awe, an emotion often considered ineffable and beyond measurement. Awe engages five processes-shifts in neurophysiology, a diminished focus on the self, increased prosocial relationality, greater social integration, and a heightened sense of meaning-that benefit well-being. We then apply this model to illuminate how experiences of awe that arise in nature, spirituality, music, collective movement, and psychedelics strengthen the mind and body.

Role-Related Stress and Adversity Impacting Christian Clergy Resilience: A Pan-Canadian Study

Christian clergy are at risk of experiencing the negative impacts of role-related stress and adversity, especially burnout. The findings reported in this article were derived from a Canadian mix-methods study that collected data through an online survey with 519 clerics, 13 one-on-one interviews, and interpretation panels. Adversity themes identified related to workload, expectations, isolation, and personal challenges with various subthemes for each. These findings are relevant to those providing care to clergy by providing insights into the challenges they face.

A Pilot Study of a Three-Session Heart Rate Variability Biofeedback Intervention for Veterans with Posttraumatic Stress Disorder

Many veterans do not complete traditional trauma treatments; others may continue to struggle with posttraumatic stress disorder (PTSD) even after completing a full course of therapy (Blasé et al., in Int J Environ Res Public Health 18(7):Article 3329, https://doi.org/10.3390/ijerph18073329 , 2016). Heart rate variability (HRV) biofeedback (HRVB) is a non-invasive, non-pharmacological, breathing-based cardiorespiratory training technique that can reduce trauma symptoms and improve HRV parameters. Prior studies have demonstrated HRVB is well-tolerated by veterans with PTSD symptoms (Tan et al., in Appl Psychophysiol Biofeedback 36(1):27-35, 10.1007/s10484-010-9141-y, 2011; Schuman and Killian, in Appl Psychophysiol Biofeedback 44(1):9-20, https://doi.org/10.1007/s10484-018-9415-3 , 2019). This randomized wait-list controlled pilot study tested a short mobile app-adapted HRVB intervention in combination with treatment as usual for veterans with military-related PTSD to determine if further investigation was warranted. We assessed veterans' military-related PTSD symptoms, depression symptoms, and HRV time and frequency domain measures at baseline, after three clinical sessions, and one month later. This study combined clinical training and home biofeedback with a smartphone app and sensor to reinforce training and validate adherence. In the intervention group, depression and SDNN significantly improved, and we observed marginally significant improvements for PTSD Cluster B (intrusion) symptoms, whereas no significant improvements were observed in the control group. In addition, the brief protocol was acceptable to veterans with PTSD with over 83% of participants completing the study. However, adherence to home practice was low. Findings suggest brief HRVB interventions can decrease comorbid depression and improve overall autonomic function in veterans with PTSD; however, additional research on home biofeedback is necessary to determine the best strategies to increase adherence and which veterans would benefit from brief HRVB interventions.

The impact of a values affirmation intervention on body dissatisfaction and negative mood in women exposed to fitspiration

Fitspiration (fitness inspiration) exposure on Instagram has been associated with body dissatisfaction, but minimal research has investigated interventions to protect against its negative effects. Values affirmation interventions, in which individuals reflect on a higher value to affirm their sense of personal worth, could be helpful in this context. This online study's aim was to examine the impact of a values affirmation intervention on body dissatisfaction and negative mood in women exposed to fitspiration images from Instagram. Participants consisted of 238 female college students (Age M = 19.89, SD = 1.25) in the U.S. who were randomized into three groups: Values Affirmation Intervention + Fitspiration (described importance of top value and viewed fitspiration images), Control Intervention + Fitspiration (described their daily activities and viewed fitspiration images), and Travel (control-viewed travel images only). State body dissatisfaction and negative mood were completed pre- and post-exposure for all groups. Body dissatisfaction and negative mood significantly increased in the Control Intervention + Fitspiration, did not change in the Values Affirmation Intervention + Fitspiration group, and decreased in the Travel group from pre-exposure to post-exposure. These findings suggest that a values affirmation intervention could partially protect college women from the negative effects of fitspiration exposure.

Our pride, our joy: An intersectional constructivist grounded theory analysis of resources that promote resilience in SGM communities

INTRODUCTION

Sexual and gender minority (SGM) communities, including lesbian, gay, bisexual, transgender, queer, intersex, asexual, and Two-Spirit people, have historically been researched from a deficits-based approach that fails to highlight the ways communities survive and thrive in the face of adversity. This study endeavored to create a model of resources that promote SGM resilience using a sample that amplified traditionally underrepresented perspectives, including individuals from racial and/or ethnic minority groups, trans and/or gender diverse individuals, individuals on the asexual spectrum, and older adults.

METHODS

Participant responses to three open-ended questions from The PRIDE Study's (an online national longitudinal cohort study of SGM people) 2018 Annual Questionnaire were analyzed using constructivist grounded theory. These questions examined what brings people joy and what they appreciate most about their SGM identity. Participants (n = 315) were randomly selected from a larger sample of people who had responded to demographic questions and at least one open-ended question (N = 4,030) in a manner to ensure diverse representation across race/ethnicity, gender identity, sexual orientation, age, and region of residence.

RESULTS

The proposed model includes social resources (Connecting with Others, Cultivating Family, Helping Others, Participating in Culture and Spirituality), affective generative resources (Engaging in Enriching Pursuits, Accessing Economic Resources), and introspective resources (Exploring One's Authentic Self, Persevering through Hardship) that are theorized to contribute to SGM resilience across the life course.

CONCLUSIONS

SGM communities may tap into various resources to promote resilience. As public health practitioners, we can help to foster this resilience by resourcing and supporting initiatives that foster social connection, create spaces for community members to engage with various types of enrichment, facilitate access to economic resources, and provide support and inclusion for all SGM community members.