Religiosity/spirituality and health. A critical review of the evidence for biological pathways

Religion and mental health in young adulthood: a register-based study on differences by religious affiliation in sickness absence due to mental disorders in Finland

BACKGROUND

Religiosity and spirituality are known to be positively correlated with health. This is the first study to analyse the interrelation between religious denomination and sickness absence due to mental disorders using population register data with detailed ICD codes.

METHODS

The follow-up study was based on the entire population born in Finland between 1984 and 1996 (N=794 476). Each person was observed from age 20 over the period from 2004 to 2018. Cox proportional hazards models were applied to analyse the association between religious denomination and first-time sickness allowance receipts for any cause and mental disorder. Mental disorders were categorised as severe mental illness (F20-F31), depression (F32-F33), anxiety (F40-F48) and any other mental disorder (all other F codes). Men and women were analysed separately.

RESULTS

The differences in sickness absence due to mental disorder were substantial between religious affiliations. Compared with members of the Evangelical Lutheran state church, the relative hazard for mental disorders among non-affiliated women was 1.34 (95% CI 1.30 to 1.39), while that among women with other religions was 1.27 (95% CI 1.19 to 1.35), after adjusting for own and parental characteristics. The corresponding numbers for men were 1.45 (95% CI 1.39 to 1.50) and 1.42 (95% CI 1.30 to 1.54), respectively. The gradient was larger for severe mental illness and depression than for anxiety and other mental disorders. For any cause of sickness absence, there was no difference between Lutherans, non-affiliated individuals and those with other religions.

CONCLUSIONS

Epidemiologists and public health practitioners should further examine the association between mental disorders and church membership using administrative registers.

What's your religious coping profile? Differences in religious orientation and subjective sleep among religious coping groups in the United States

OBJECTIVES

To determine various profiles/subgroups of religious copers based on indices of positive and negative religious coping; and to determine whether religious copers differ in their religious orientations, subjective sleep characteristics, and strategies used to cope with sleep problems.

METHOD

Six hundred and ninety-five adults (77.3% female, 70.4% White) in the United States completed a 20-minute online questionnaire in January 2020.

RESULTS

Results of a latent profile analysis, based on 8 indicators of positive and negative religious coping, indicated a 5-class solution: (i) "Absent" (n = 101, 14.5%); (ii) "Anxious" (n = 122, 17.6%); (iii) "Ambivalent" (n = 101, 14.5%); (iv) "Secure" (n = 200, 28.8%); and (v) "Conflicted" copers (n = 171, 24.6%). Results of MANOVA tests indicated that Secure copers reported the least religious doubt and highest religious-based social support. Conflicted and Anxious copers had the worst sleep quality, while Secure, Ambivalent, and Absent copers had healthier sleep profiles. In terms of strategies used to cope with sleep problems, Secure and Conflicted copers reported the greatest use of prayer and meditation, while the use of technology was most prevalent among Conflicted and Anxious copers.

CONCLUSIONS

Individuals differ in their combined use of positive and negative religious coping, which is related to differences in their religious orientation, sleep characteristics, and strategies used to cope with sleep problems. Religious leaders should be mindful of the diverse ways in which religious coping strategies are harnessed to effectively cater to the unique religious and sleep needs of their members.

Is there an affective neuroscience of spirituality? The development and validation of the OCEANic feelings scale

Background

Oceanic feelings represent a phenomenological structure of affective sensations that characteristically involve feelings of self-dissolution and feelings of unity and transcendence. This study presents the preliminary version of a self-report instrument to measure individual dispositions toward oceanic feelings in order to enable further research within the concept of primary emotions postulated by Jaak Panksepp.

Methods

A first version of the questionnaire was applied to a total sample of 926 German-speaking adults of the general population. After performing item analysis and principal component analysis (PCA) in a first study (N = 300), the questionnaire was shortened. In a second study (N = 626), confirmatory factor analysis (CFA) was conducted and emerged scales were related to the already established instruments for the assessment of primary emotions (BANPS-GL) and Big Five personality traits (BFI-44).

Results

The OCEANic scale exhibited reliabilities ranging from Cronbach's α = 0.82 (positive) to α = 0.88 (negative) and plausible correlations with behavioral traits related to the seven affective neurobiological systems (ANGER, FEAR, CARE, SEEK, PLAY, SADNESS, and LUST) as well as with personality factors measured by the Big Five Inventory. For CFA, a bifactorial model with an overall factor demonstrated good fit: RMSEA = 0.00 (90% CI:0.00, 0.03); TLI = 1.00; CFI = 1.00; NFI = 0.99.

Discussion

The OCEANic scale enables the operationalization of oceanic feelings comprising two subscales and one total scale. The results indicate good reliability and acceptable factorial validity. Establishment and further validation of the OCEANic scale within future research will be needed to fully understand the role of oceanic feelings within the human affective life, especially the personality trait of spirituality.

Between Presence and Commitment: A Qualitative Exploratory Study of People with Visual Impairment in Polish Religious Communities

This article aims to identify factors that may be important in the inclusion process of people with disabilities in religious communities. This text was based upon the interviews conducted with 10 respondents who belonged to Christian communities. They were characterised by a diverse approach, and are therefore referred to in this article as spiritual settlers, spiritual pilgrims and spiritual wanderers. These were then associated with theoretical terms such as presence, affiliation and commitment, to analyse the procedures of the respondents' self-reported functioning in these religious communities.

Religious disparities in health in Bangladesh-the case of hypertension and diabetes: evidence from two nationally representative cross-sectional surveys

OBJECTIVES

Religious affiliation, beliefs, and practices shape lifestyles and disease risks. This study examined Hindu-Muslim differences in the prevalence and management of hypertension and diabetes in Bangladesh, a religiously plural country with 91% Muslims and 8% Hindus.

DESIGN, SETTINGS AND PARTICIPANTS

We used the nationally representative 2011 Bangladesh Demographic and Health Survey (BDHS) and 2017-2018 BDHS data. The 2011 BDHS collected blood pressure (BP) data with an 89% response rate (RR) and fasting blood glucose (FBG) data (RR 85%) from household members aged 35 years and above. The 2017-2018 BDHS collected BP and FBG data from household members aged 18 years and above with 89% and 84% RRs, respectively. We analysed 6628 participants for hypertension and 6370 participants for diabetes from the 2011 BDHS, 11 449 for hypertension and 10 744 for diabetes from the 2017-2018 BDHS.

METHODS

We followed the WHO guidelines to define hypertension and diabetes. We used descriptive statistics and multiple logistic regression to examine the Hindu-Muslim differences in hypertension and diabetes, and estimated predicted probabilities to examine the changes in hypertension and diabetes risk over time.

RESULTS

Nine in 10 of the sample were Muslims. About 31% of Hindus and 24% of Muslims were hypertensive; 10% of both Hindus and Muslims were diabetic in 2017-2018. The odds of being hypertensive were 45% higher among Hindus than Muslims (adjusted OR: 1.45; 95% CI: 1.23 to 1.71; p<0.001). The levels of awareness, medication and control of hypertension were similar between the religious groups. Between the 2011 and 2017-2018 BDHS, the Hindu-Muslim difference in the prevalence of hypertension increased non-significantly, by 3 percentage points.

CONCLUSIONS

Further studies on religious-based lifestyles, Hindu-Muslim differences in diet, physical activity, stress, and other risk factors of hypertension and diabetes are needed to understand Hindus' higher likelihood of being hypertensive, in contrast, not diabetic compared with Muslims.

Coping and Protective Factors of Mental Health: An Examination of African American and US Caribbean Black Women Exposed to IPV from a Nationally Representative Sample

Existing research continues to highlight the harm that intimate partner violence (IPV) can pose to health and well-being. However, little is done to understand the effectiveness of coping and protective mechanisms in helping women manage under adverse circumstances. The current study addresses the mental health of US Black women and the role of coping and protective moderators. An analysis of data from the National Survey of American Life (2001-2003), the most comprehensive survey on the health of US Blacks, was conducted. The association between severe physical intimate partner violence and mental health outcomes were confirmed. Resilience moderated the relationship between severe intimate partner violence and mood disorder among US Black women, but this differed between African American and Caribbean Blacks. Resilience, emotional family support, and spirituality reduced the likelihood of having a mental health condition for some African American and Caribbean Black women, while the opposite was found for religiosity. Demographic factors were also associated with mental health conditions and behaviors. The study draws our attention to potential coping and protective mechanisms that could be incorporated into counseling and intervention practices while recognizing factors that may be harmful to the mental health of individuals.

Polish Adaptation and Psychometric Properties of the Long- and Short-Form Interfaith Spirituality Scale

Spirituality is widely believed to play an important role in securing health, and modern health care is increasingly being combined with spiritual care. This state of affairs is generating widespread interest in the construct from practitioners and researchers, resulting in the need to develop accurate and comprehensive measures of spirituality. The purpose of this study was to adapt the Polish version of the Interfaith Spirituality Scale (IFS), which consists of twenty-two statements, as well as its short version, including four statements. The IFS is not limited to any one religious denomination, making it possible to conduct research across diverse communities. The analyses were conducted on a sample of 642 Poles aged 18-68, 48% of whom were women. The Polish version of the scale showed high internal consistency (α = 0.96 for the IFS and α = 0.81 for the short version). Confirmatory factor analysis showed that the structure of the IFS consists of a unitary second-order factor with four first-order factors (direct connection with the creator, asceticism, meditation, and divine love). On the other hand, the structure of the short version is unifactorial. There were positive correlations of the IFS with another measure of spirituality, post-traumatic growth severity, mental well-being, and ecological behaviour, as well as negative correlations with post-traumatic stress disorder symptom severity and depressiveness; these confirmed the high validity of the tool. The results suggest that the IFS may be useful in the study of spirituality on Polish soil.

An Investigation of Pain Beliefs, Pain Coping, and Spiritual Well-Being in Surgical Patients

This study investigated pain beliefs, pain coping, and spiritual well-being in surgical patients. The study adopted a cross-sectional, descriptive, and correlational research design. The sample consisted of 213 voluntary patients admitted to a surgery clinic between April and November 2019. Data were collected using a demographic characteristics questionnaire, the Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being Scale-12 item (FACIT-Sp-12), the Pain Beliefs Questionnaire (PBQ), and the Pain Coping Questionnaire (PCQ). Number, percentage, mean, and Spearman's correlation were used for analysis. Participants had a total FACIT-Sp-12 score of 25.99 ± 8.43. They had a mean PBQ "organic beliefs" and "psychological beliefs" subscale score of 4.44 ± 0.64 and 4.96 ± 0.68, respectively. They had a mean PCQ "self-management," "helplessness," "conscious coping attempts," and "medical remedies" subscale score of 15.83 ± 6.15, 9.41 ± 4.63, 8.72 ± 3.66, and 7.46 ± 5.33, respectively. Spiritual well-being was weakly and positively (r = 0.445, p < 0.000) correlated with self-management and moderately and negatively correlated (r = - 0.528, p < 0.000) with helplessness. Participants with higher organic and psychological beliefs had lower spiritual well-being. The results indicate that nurses should evaluate both pain and spiritual well-being in patients.

"The Awesomeness and the Vastness of Who You Really Are:" A Culturally Distinct Framework for Understanding the Link Between Spirituality and Health for Black Sexual Minority Men

Despite health inequities, many Black sexual minority men are resilient and often utilize spirituality as a culturally distinct self-protective and self-enhancing resource to maintain their health. However, little is known about how spirituality impacts health within a cultural framework that is specific to Black sexual minority men. We conducted 10 individual in-depth interviews, reaching code saturation, with Black sexual minority men across the USA. Our study was guided by grounded theory and a Black psychology theoretical framework. Seven themes were discovered and revealed that participants' level of spiritual consciousness influenced their engagement in psychological and behavioral processes that were related to mental and physical health. These themes were: (a) suboptimal worldview, (b) emotional revelation, (c) emotional emancipation, (d) emotional regulation, (e) health motivations, (f) health behaviors, and (g) links between spiritual consciousness, mental health, and physical health. Implications of these findings for clinicians and researchers are discussed.

The relationship between religiosity/spirituality and quality of life among female Eritrean refugees living in Norwegian asylum centres

BACKGROUND

Women are more vulnerable to mental health problems than men after migration, but little is known about the influence of religiosity/spirituality on their quality of life. The purpose of this study was to explore religiosity/spirituality, in relationships with various domains of quality of life, among female Eritrean refugees staying in Norwegian asylum centres.

METHOD

A questionnaire assessing sociodemographic characteristics was used together with the World Health OrganizationQuality of Life - Spirituality, Religiosity and Personal Beliefs (WHOQOL-SRPB) questionnaire, which assesses religiosity/spirituality and domains of quality of life. A total of 63 adult female Eritrean refugees who had been granted asylum but were still living in asylum reception centres located in southern and central Norway participated.

RESULTS

Religiosity/spirituality was independently associated with psychological quality of life (B = 0.367, p < .001), level of independence (B = 0.184, p = .028), social quality of life (B = 0.500, p = .003), environmental quality of life (B = 0.323, p < .001) and overall quality of life (B = 0.213, p < .001), but not with physical quality of life (B = 0.056, p = .679). There were no significant differences between religious affiliations on religiosity/spirituality or quality of life measures.

CONCLUSION

Consistent with previous research, this study highlights the correlation between religiosity/spirituality and overall quality of life. We recommend a longitudinal follow-up study of similar populations, after they are resettled and integrated into their host countries, to understand the associations between quality of life and religiosity/spirituality over time.

Considering religion and spirituality in precision medicine

The emerging era of precision medicine (PM) holds great promise for patient care by considering individual, environmental, and lifestyle factors to optimize treatment. Context is centrally important to PM, yet, to date, little attention has been given to the unique context of religion and spirituality (R/S) and their applicability to PM. R/S can support and reinforce health beliefs and behaviors that affect health outcomes. The purpose of this article is to discuss how R/S can be considered in PM at multiple levels of context and recommend strategies for integrating R/S in PM. We conducted a descriptive, integrative literature review of R/S at the individual, institutional, and societal levels, with the aim of focusing on R/S factors with a high level of salience to PM. We discuss the utility of considering R/S in the suitability and uptake of PM prevention and treatment strategies by providing specific examples of how R/S influences health beliefs and practices at each level. We also propose future directions in research and practice to foster greater understanding and integration of R/S to enhance the acceptability and patient responsiveness of PM research approaches and clinical practices. Elucidating the context of R/S and its value to PM can advance efforts toward a more whole-person and patient-centered approach to improve individual and population health.

Introduce a New Intervention Model Based on Islamic Lifestyle for Decreasing the Risk of Cardiovascular Disease in People at Risk: A Comparative Study

The main purpose of the present study was designing and assessing the common lifestyle and Islamic lifestyle interventions and comparison of them. Sample of the study was thirty-nine subjects participated in a healthy lifestyle program. The Islamic group were received the Islamic healthy lifestyle program. In comparison with common, in the Islamic group the CVD risk was significantly lower; the psychological well-being was increased significantly; the psychological distress was decreased significantly; and the spiritual well-being was increased significantly. The most powerful element of Islamic lifestyle was to strengthen the spirituality that can positively affect the life.

Religious Affiliation in Relation to Positive Mental Health and Mental Disorders in a Multi-Ethnic Asian Population

Background: This study investigated association of religious affiliation with positive mental health (PMH) and mental disorders. Methods: A cross-sectional survey of 2270 adults was conducted in Singapore. Participants reported their religious affiliation to Buddhism, Christianity, Hinduism, Islam, Sikhism, Taoism, or other religions. A PMH instrument measured total PMH and six subcomponents: general coping (GC), emotional support (ES), spirituality (S), interpersonal skills (IS), personal growth and autonomy (PGA), and global affect (GA). Lifetime history of mental disorders was assessed with the Composite International Diagnostic Interview. Results: Total PMH (mean ± SD) was 4.56 ± 0.66 for participants with any religion versus 4.12 ± 0.63 (p = 0.002) in those without any religion. After adjustment for all potential confounders, the mean difference in total PMH between these groups was 0.348 (95% CI: 0.248–0.448). Having any religion was significantly associated with higher scores for S, GC, ES, IS, but not with PGA, GA or mental disorders. Compared with individuals without any religion, total PMH and S levels were significantly higher across all religions. Additionally, Christianity was significantly associated with higher ES, Taoism with higher GC, Buddhism and Islam with higher GC, ES and IS, Hinduism with higher IS and Sikhism with higher ES and IS. Conclusion: Our results indicate that religious affiliation is significantly associated with higher PMH, but not with mental disorders in an Asian community setting. In addition, different religions showed unique patterns of association with PMH subcomponents.

The mediating role of religiosity and hope for the effect of self-stigma on psychological well-being among COVID-19 patients

BACKGROUND

Over the past few months, there has been a significant increase in mortality and morbidity due to Coronavirus disease (COVID-19). Less attention has been paid to stigmatism, psychological well-being, hope, and religiosity, and how these may impact a patient's recovery.

OBJECTIVES

This study aimed to detect the difference in religiosity, hope, self-stigma, and psychological well-being (PWB) due to demographic variables (age, education level, social status, and level of income). Additionally, the research sought to test the mediation role of religiosity and hope in the relationship between self-stigma and psychological well-being among COVID-19 patients.

METHOD

A random sample of 426 COVID-19 patients answered an online questionnaire that contained four scales (Religiosity, Hope, stigma, and PWB). The data collected from the study participants were analyzed quantitatively by using One-way ANOVA, Exploratory Factor Analysis EFA, Confirmatory Factor Analysis CFA, and Structural Equation Model (IBM SPSS statistics 21, and Amos v.25).

RESULTS

The current results showed statistically significant differences due to age in hope and well-being, in favor of the sample members belonging to the age group from 30 years old and over old, while there were no differences in religiosity and stigma due to age. There were no differences due to education level in religiosity, hope, stigma, and well-being. Results showed statistically significant differences in well-being in favor of the married group, while there were no differences in religiosity, hope, and stigma due to social status. Regarding the effect of income level in the study variables, the results showed no differences due to religiosity, hope, stigma, and well-being. Moreover, the findings found that both religiosity and hope play a mediating role.

CONCLUSION

Religiosity and hope play a mediating role in the relationship between stigma associated with COVID-19 and psychological well-being. These results indicate several strategies to reduce the adverse effects of the stigma associated with COVID-19 and increase well-being among COVID-19 patients.

Consulting with a folk deity before making decisions: spiritual practices in parents facing end-of-life decisions for their child on life support with brain stem dysfunction

Background

Adolescents with brain stem dysfunction may undergo many invasive treatments, and parents are often faced with making the decision to withdraw treatment. However, in the face of their child’s death, the spiritual practices of parents dealing with end-of-life decision-making remain under investigated.

Purpose

This study explores the spiritual practices in parents making end-of-life decisions for adolescents on life support with brain stem dysfunction.

Method

A descriptive phenomenological study was conducted through in-depth interviews with three parents of two adolescents in Taiwan. Data were analysed using Colaizzi’s seven-step protocol.

Results

Three main themes emerged: (1) faith during decision-making, (2) struggles during decision-making, (3) transformation during decision-making. The findings indicate that “transforming the nature of hope” is the essence of the experience.

Conclusion

Family-centred care, gaining insight into parental spiritual practices, and developing culturally-appropriate care are recommended.

Religion, Spirituality, and Risk of End-Stage Kidney Disease Among Adults of Low Socioeconomic Status in the Southeastern United States

BACKGROUND

Religiosity, encompassing spirituality and religious practices, is associated with reduced disease incidence among individuals of low socioeconomic status and who self-identify as Black. We hypothesized that religiosity associates with reduced end-stage kidney disease (ESKD) risk among Black but not White adults of low socioeconomic status.

DESIGN

Cox models of religiosity and ESKD risk in 76,443 adults.

RESULTS

Black adults reporting high spirituality had reduced ESKD risk after adjusting for demographic characteristics [Hazard Ratio (HR) .82 (95% Confidence Interval (CI)) (.69-.98)], depressive symptoms, social support, and tobacco use [HR .81 (CI .68-.96)]. When clinical covariates were added, associations between spirituality and ESKD were slightly attenuated and lost significance [HR .85 (CI .68-1.06)]. Associations were not demonstrated among White adults.

CONCLUSIONS

Spirituality associates with reduced ESKD risk among Black adults of low socioeconomic status independent of demographic, psychosocial, and behavioral characteristics. Effect modification by race was not statistically significant.

The Impact of Sexual Abuse, Family Violence/Conflict, Spirituality, and Religion on Anger and Depressed Mood Among Adolescents

Stressful life experiences, such as sexual abuse and family violence/conflict, relate to an increased risk of mental health problems. Religion and spirituality may prevent this negative impact, but religion and spirituality are lower among survivors of stressful life experiences. To explore this effect, we examined the relationship between childhood sexual abuse and family violence/conflict on anger and depressed mood. Survey data were collected from a large population-based sample of Icelandic adolescents (N = 7,365) on their stressful life experiences, religion, spirituality, and mental health. Survivors of stressful life experiences (sexual abuse or family violence/conflict) were significantly lower on religion and spirituality than others. A hierarchical linear regression showed that stressful life experiences contributed uniquely to higher levels of anger and depressed mood. Spirituality was associated with decreased anger and depressed mood. The religion of parents and peers was also associated with decreased anger. Religious participation, on the contrary, did not have a relationship with mental health outcomes. In addition, the negative association between spirituality and anger was stronger among survivors of sexual abuse than nonabused individuals. These results confirm previous research, indicating that survivors of stressful life experiences may experience less religion and spirituality. The results also extend existing knowledge by showing that spirituality may be even more beneficial among sexual abuse survivors, as a protective factor against anger. These findings can help in the minimization of the negative mental health impact of stressful life experiences.

Worldview Under Stress: Preliminary Findings on Cardiovascular and Cortisol Stress Responses Predicted by Secularity, Religiosity, Spirituality, and Existential Search

This study reports preliminary findings on the hypothesis that worldview can predict cardiovascular and cortisol responses to social stress. Based on theory and previous findings, we assumed that worldview security would provide a basis for stress resilience. Accordingly, religious and atheist individuals were expected to show higher stress resilience than spiritual and agnostic participants. Likewise, dimensional measures of religiosity and atheism were hypothesized to predict decreased, and existential search-indicating worldview insecurity-was hypothesized to predict increased physiological stress responses. Subjects included 50 university students who completed online questionnaires and took part in a standardized social stress test (Trier Social Stress Test). Systolic and diastolic blood pressure (SBP/DBP), heart rate (HR), and salivary cortisol (SC) were assessed at baseline, immediately after stress testing, and during a forty-minute recovery period. Worldview comparisons revealed lower cardiovascular stress responses among religious than among atheist and spiritual participants and particularly high baseline SC among spiritual participants. Across the entire sample, existential search showed substantial positive correlations with SBP, HR, and SC stress parameters. The findings suggest that worldview security might partly explain the health benefits often associated with religion.

Spirituality, Coping, and Resilience Among Rural Residents Living with Chronic Kidney Disease

Spirituality, an established resource within rural America, serves as an important coping mechanism for crises of chronic illness. We examined the effects of spirituality on chronic kidney disease (CKD) maintenance in the rural community of Robeson County, North Carolina. We conducted nine focus group discussions and 16 interviews involving 80 diverse key informants impacted by CKD. As disenfranchised patients, they locally engaged in spirituality which mobilized personal and social resources and elicited support from a transcendent authority. Our participants developed a heuristic and aesthetic understanding of disease, built resilience and self-care skills, and improved overall coping and survival.

Increasing Opportunities for Spiritual and Religious Supports to Improve HIV-Related Outcomes for Black Sexual Minority Men

Given the importance of spirituality and religion in the lives of many Black gay, bisexual, and other Black sexual minority men (SMM) and the need for additional resources to improve HIV outcomes within this population, research on how spiritual and religious support can promote HIV prevention and treatment among Black SMM is greatly needed. We conducted nine focus groups with 52 spiritual and religious Black SMM in Baltimore, Maryland, to explore opportunities for HIV-related programming that incorporates spiritual and/or religious supports. Thematic analysis of the focus group transcripts was conducted using an iterative constant comparison coding process. Participants expressed a desire for more spiritual/religious support in non-church-based settings and identified the use of peer supports, inclusion of prayer and gospel music, and messaging related to the ideas that God is love, the Bible says to treat yourself preciously, and taking care of your health can strengthen your relationship with God as ways in which this could be incorporated into HIV-related programming. Participants living with HIV identified the message of "keeping the faith" as important for maintaining their HIV treatment plans. Participants also expressed a need for parental supports to improve HIV-related outcomes for Black SMM and potentially expand opportunities for spiritual and religious support to Black SMM within the church. Spirituality and religion can influence HIV outcomes for Black SMM, and the strategies identified by Black SMM in this study could aid in designing culturally congruent HIV prevention and treatment programs situated in the community.

Exploring Beliefs about Aging and Faith: Development of the Judeo-Christian Religious Beliefs and Aging Scale

This paper reports on the development of a novel 10-item scale that measures beliefs about aging as well as religious-based beliefs about aging. The Religious Beliefs and Aging Scale (RBAS) shows acceptable internal consistency (α = 0.74) and is bolstered by a strong correlation (r = 0.70) with the Brief Multidimensional Measure of Religiousness/Spirituality. Exploratory factor analysis elucidated two belief subscales: Afterlife (i.e., how age is experienced in the afterlife; α = 0.897) and Punishment (i.e., aging and dementia as a punishment for sin; α = 0.868). This scale can be used in research regarding end-of-life planning, ageism, and self-care practices.

Psychological factors and risk of mortality after spinal cord injury

Objective: Identify the association of personality and purpose in life with competing risks of multiple causes of death after spinal cord injury (SCI), using data from the SCI Longitudinal Health Study. Design: Prospective cohort study with data collected in 1997-1998 and 2007-2009. Mortality status determined as of December 31, 2016. Setting: Specialty hospital in the Southeastern United States. Participants: 3070 adults with chronic (>1-year), traumatic SCI. Interventions: N/A. Outcome Measures: We examined 6 psychological factors (Purpose in Life and 5 scales of the Zuckerman-Kuhlman Personality Questionnaire) and risk of mortality due to 6 specific causes of death, building on published analyses of behavioral and health/clinical risk and protective factors. Results: There were 803 deaths. Four of the 6 psychological factors were predictive of all-cause mortality. All except 1 personality scale were related to cause-specific mortality. Psychological factors were most predictive of unintentional injury deaths. Purpose in life was protective of death due to pneumonia; whereas, Activity was protective of death due to diseases of heart and blood vessels and to unintentional injury. Sociability, Impulsive-Sensation Seeking, and Neuroticism-Anxiety were risk factors for death due to unintentional injury. Neuroticism-Anxiety was related to death due to septicemia. There were no significant psychological predictors of cancer. Conclusions: Rehabilitation professionals have a central role in promoting purpose in life as a means of increasing longevity. By assessing personality factors predictive of specific causes of mortality, those at risk may be targeted for cause-specific prevention strategies.

The Dynamic Universal Profiles of Spiritual Awareness: A Latent Profile Analysis

The aim of the current investigation was to identify universal profiles of lived spirituality. A study on a large sample of participants (N = 5512) across three countries, India, China, and the United States, suggested there are at least five cross-cultural phenotypic dimensions of personal spiritual capacity—spiritual reflection and commitment; contemplative practice; perception of interconnectedness; perception of love; and practice of altruism—that are protective against pathology in a community sample and have been replicated in matched clinical and non-clinical samples. Based on the highest frequency combinations of these five capacities in the same sample, we explored potentially dynamic profiles of spiritual engagement. We inductively derived five profiles using Latent Profile Analysis (LPA): non-seeking; socially disconnected; spiritual emergence; virtuous humanist; and spiritually integrated. We also examined, in this cross-sectional data, covariates external to the LPA model which measure disposition towards meaning across two dimensions: seeking and fulfillment, of which the former necessarily precedes the latter. These meaning covariates, in conjunction with cross-profile age differences, suggest the profiles might represent sequential phases along an emergent path of spiritual development. Subsequent regression analyses conducted to predict depression, anxiety, substance-related disorders, and positive psychology based on spiritual engagement profiles revealed the spiritually integrated profile was most protected against psychopathology, while the spiritual emergence profile was at highest risk. While this developmental process may be riddled with struggle, as evidenced by elevated rates of psychopathology and substance use in the intermediate phases, this period is a transient one that necessarily precedes one of mental wellness and resilience—the spiritual development process is ultimately buoyant and protective.

Religion and Spirituality: Mental Health Arbitrage in the Body of Mosques Architecture

Spirituality is a lost human concept and meaning in the universe that is independent of time and place. It is an inclusive concept, which affects everyone. It has also a kind of overlap with the religion; however, unlike the spirituality, religion has potentially a type of certainty and boundaries, and specifically, some adopt it. This meaning implies realities or mental in the objective and concrete world or mental facts in the psyche. The term spirituality and its derivatives, although not being used in the original Islamic texts, is widespread in Muslims literature, both in Persian and in Arabic languages. The past architect being aware of this reality and relying on his beliefs has created a architecture proportionate to his time's culture and beliefs and using architectural elements and has filled the objective body with the spiritual beliefs. The research shows that the religious beliefs and spiritual practices prevent the spiritual and physical, as well as mental, illnesses and, at the same time, reduce the recurrence of the diseases and their symptoms. On the other hand, it accelerates the recovery rate and increases the probability of returning to the initial state.

Religiosity/Spirituality and Physiological Markers of Health

The long-standing interest in the effects of religiosity and spirituality (R/S) on health outcomes has given rise to a large and diverse literature. We conducted a meta-analysis on research involving R/S and physiological markers of health to elucidate both the scope and mechanism(s) of this phenomenon. A combined analysis found a significant, but small, beneficial effect. Subgroup analyses found that some measures of both extrinsic and intrinsic religiosity were significantly associated with health. Several outcome measures, including blood pressure, C-reactive protein, and cardiovascular health markers, were significantly associated with R/S. Our findings suggest that R/S benefits health, perhaps through minimizing the disruptive effects of stress/depression on inflammation. We hope that researchers can use these results to guide efforts aimed at elucidating the true mechanism(s) linking religious/spiritual beliefs and physical health.

Religiosity, Psychological Resilience, and Mental Health Among Breast Cancer Patients in Kingdom of Saudi Arabia

Objectives

This study aimed to investigate the correlations of religiosity and psychological resilience with mental health among cancer patients and to examine whether religiosity and psychological resilience can predict mental health.

Method

The sample consisted of 329 patients. Researchers applied Islamic Religiosity Scale, Wagnild and Young Resilience Scale, and the scale of Hospital Anxiety and Depression.

Results

The results showed that there are positive, statistically significant correlations between religiosity and psychological resilience, while there were negative, statistically significant correlations of religiosity and psychological resilience with mental health. And there are correlations between the alternative therapeutic interventions currently used to religiosity and psychological resilience, while there were no statistically significant correlations between alternative therapeutic interventions that the patient will use in the future to religiosity and psychological resilience. The results also revealed the possibility of predicting mental health through religiosity and psychological resilience.

Conclusion

These results emphasized the importance of increased religiosity and psychological resilience among cancer patients.

'Spirituality' in Health Studies: Competing Spiritualities and the Elevated Status of Mindfulness

The article investigates discourses of 'spirituality' in the field of Health Studies, among scholarly voices and the voices of the practitioners and patients these studies reflect. It examines current trends in contemporary spirituality as well as links with debates involving science, religion and secularisation. The article argues that, in the public domain, 'spirituality' is beginning to denote a collective practice rather than an individual search for meaning. Furthermore, the article identifies some common understandings of spirituality in the context of Health Studies and health environments, such as it being a tool that can facilitate closeness and emotional exchanges. Finally, it proposes that the success and, as I will show, elevated status of 'mindfulness' in this field points to 'competing spiritualities', despite shared understandings.

Flourishing despite a cancer diagnosis: factors associated with complete mental health in a nationally-representative sample of cancer patients aged 50 years and older

Objectives: This study investigated the association between cancer and complete mental health (CMH). CMH includes optimal functioning as well as the absence of psychopathology. Methods: Secondary data analyses of the nationally representative 2012 Canadian Community Health Survey-Mental Health. This study used bivariate and logistic regression analyses to estimate the odds ratios of CMH among community dwellers aged 50 and older with current cancer (n = 438), previous cancer (n = 1,174) and no cancer history (n = 9,279). CMH had three elements: (1) absence of mental illness, addictions and suicidal thoughts in the past year; (2) almost daily happiness or life satisfaction in the past month; (3) psychosocial well-being. Control variables included socio-demographics, health behaviours, current physical health and lifetime history of mental illness and childhood maltreatment. Results: Adults aged 50 and over with current cancer had a much lower prevalence of CMH (66.1%) than those with previous cancer (77.5%) and those with no cancer history (76.8%). After adjusting for 17 variables, the odds of CMH among those with current cancer remained substantially lower (OR = 0.63; 95% CI = 0.49-0.79) than those without cancer. Among those who had ever had cancer, the odds of CMH were higher for female, white, married, and older respondents, as well as those with higher socioeconomic status, and no history of childhood physical abuse, substance abuse, depression or anxiety disorder. Conclusions: Those with former cancer have comparable odds of CMH to those with no cancer history, suggesting a high level of resilience among cancer survivors.

Cardiovascular Disease & Cancer Risk Among South Asians: Impact of Sociocultural Influences on Lifestyle and Behavior

A comprehensive literature review revealed cultural beliefs, societal obligations, and gender roles within the South Asian community to be indirect contributors to the health of South Asian immigrants (SAIs). Health professionals need to increase their work with SAI communities to change less beneficial cultural elements such as misconceptions about health and exercise, and lack of communication when using alternative medicines. Community engaged efforts and continuing medical education are both needed to improve the health of the South Asian immigrant population in a culturally appropriate manner.

Religious Attendance and Biological Risk: A National Longitudinal Study of Older Adults

Although several studies suggest that religious involvement is associated with healthier biological functioning in later life, most of this work is cross-sectional. We extend previous research by employing a longitudinal design. Our analysis of Health and Retirement Study (2006/2010) data suggests that older adults who attended religious services weekly or more in 2006 tend to exhibit fewer high-risk biomarkers in 2010 and greater reductions in allostatic load over the 4-year study period than respondents who attended yearly or not at all. These patterns persisted with adjustments for baseline allostatic load and a range of background variables.

Dimensions of Religious Involvement Represent Positive Pathways in Cognitive Aging

Older Black and Hispanic adults report more religious involvement, and religious involvement has been linked to better cognition. This study examined which aspects of religious involvement are associated with better longitudinal episodic memory and whether religious involvement offsets racial and ethnic inequalities in episodic memory. Using Health and Retirement Study data (N = 16,069), latent growth curves estimated independent indirect pathways between race and ethnicity and 6-year memory trajectories through religious attendance, private prayer, and religious belief, controlling for nonreligious social participation, depressive symptoms, chronic health diseases, age, education, and wealth. Negative direct effects of Black race and Hispanic ethnicity on memory were partially offset by positive indirect pathways through more private prayer and religious attendance. While results were significant for memory intercept and not subsequent memory change, religious attendance and private prayer were independently associated with better cognitive health among diverse older adults. Findings may inform culturally relevant intervention development to promote successful aging and reduce older adults' cognitive morbidity.

Religiosity and Meditation Practice: Exploring Their Explanatory Power on Psychological Adjustment

There has been increased interest in the relationships between religiosity, meditation practice and well-being, but there is lack of understanding as to how specific religious components and distinct meditation practices could influence different positive and negative psychological adjustment outcomes. The aim of this study was to assess the explanatory power of religious beliefs and the practice of prayer, focused attention (FA), open monitoring (OM), and compassion meditation (CM) on psychological adjustment, taking into consideration a number of practice-related variables such as session length, frequency of practice and lifetime practice. Psychological adjustment was assessed by means of happiness, positive affect, depression, negative affect, and emotional overproduction. A cross-sectional design was used, with a final sample comprising 210 Spanish participants who completed an online assessment protocol. Hierarchical regressions were performed, including age, sex and psychotropic medication use in the first step as possible confounders, with the addition of religious beliefs and the practice of prayer, FA, OM, and CM in the second step. FA session length was related to all psychological adjustment outcomes: happiness (ΔR 2 = 0.09, p = 0.002; β = 0.25, p = 0.001), positive affect (ΔR 2 = 0.09, p = 0.002; β = 0.18, p = 0.014), depression (ΔR2 = 0.07, p = 0.004; β = -0.27, p < 0.001), negative affect (ΔR 2 = 0.08, p = 0.007; β = -0.27, p < 0.001) and emotional overproduction (ΔR 2 = 0.07, p = 0.013; β = -0.23, p = 0.001). CM session length was related to positive affect (β = 0.18, p = 0.011). CM practice frequency was associated with happiness (ΔR 2 = 0.06, p = 0.038; β = 0.16, p = 0.041). Lifetime practice of FA was related to happiness (ΔR 2 = 0.08, p = 0.007; β = 0.21, p = 0.030) and OM to emotional overproduction (ΔR 2 = 0.08, p = 0.037; β = -0.19, p = 0.047). Religious beliefs and prayer seemed to be less relevant than meditation practices such as FA, OM, and CM in explaining psychological adjustment. The distinct meditation practices might be differentially related to distinct psychological adjustment outcomes through different practice-related variables. However, research into other forms of institutional religiosity integrating social aspects of religion is required.

Psychological Resources, Personality Traits and Buddhism: A Study of Italian Young Adults

We aimed to examine whether young adults practicing Buddhism have elevated levels of psychological resources and specific personality traits compared to Catholics and Atheists. We recruited 184 participants: Soka Gakkai Buddhists (n = 60); non-practicing Roman Catholic Church believers (n = 62); Atheists (n = 62). We found that the Buddhists have higher optimism than both Catholics and Atheists. They also have higher self-efficacy and self-esteem than Catholics and higher perceived social support than Atheists. Concerning global personality factors, they are more extraverted than the other groups, and they are less tough-minded than Catholics. Differences also emerged relating some primary personality factors. Since we did not find differences between Catholics and Atheists about psychological resources, we speculate that religion alone does not provide an efficacious source of psychological resources; it could be that religious practice is determinant.

The Epidemiology of Coping in African American Adults in the Jackson Heart Study (JHS)

Differences in coping within the African American population are not well understood, yet these differences may be critical to reducing stress, improving health, and reducing racial health disparities. Using a descriptive, exploratory analysis of the Jackson Heart Study (N = 5301), we examine correlations between coping responses and associations between coping and demographic, socioeconomic, psychosocial, and neighborhood factors. Overall, coping responses were not strongly correlated and patterns of associations between covariates and coping responses were largely inconsistent. The results suggest that coping varies substantially within this African American population and is driven mainly by psychosocial factors such as spirituality and interpersonal support. Understanding these complex relationships may inform strategies by which to intervene in the stress process to mitigate the effects of stress on health and to identify vulnerable subgroups of African Americans that might need targeted interventions to reduce exposure to stressors and improve coping capacities.

Secularity, religiosity, and health: Physical and mental health differences between atheists, agnostics, and nonaffiliated theists compared to religiously affiliated individuals

Extensive literature in the social and medical sciences link religiosity to positive health outcomes. Conversely it is often assumed that secularity carries negative consequences for health; however, recent research outlining different types of secular individuals complicates this assumption. Using a national sample of American adults, we compare physical and mental health outcomes for atheists, agnostics, religiously nonaffiliated theists, and theistic members of organized religious traditions. Results indicate better physical health outcomes for atheists compared to other secular individuals and members of some religious traditions. Atheists also reported significantly lower levels of psychiatric symptoms (anxiety, paranoia, obsession, and compulsion) compared to both other seculars and members of most religious traditions. In contrast, physical and mental health were significantly worse for nonaffiliated theists compared to other seculars and religious affiliates on most outcomes. These findings highlight the necessity of distinguishing among different types of secular individuals in future research on health.

Outreach Strategies to Recruit Low-Income African American Men to Participate in Health Promotion Programs and Research: Lessons From the Men of Color Health Awareness (MOCHA) Project

African American men continue to bear a disproportionate share of the burden of disease. Engaging these men in health research and health promotion programs-especially lower-income, African American men who are vulnerable to chronic disease conditions such as obesity and heart disease-has historically proven quite difficult for researchers and public health practitioners. The few effective outreach strategies identified in the literature to date are largely limited to recruiting through hospital clinics, churches, and barbershops. The Men of Color Health Awareness (MOCHA) project is a grassroots, community-driven initiative that has developed a number of innovative outreach strategies. After describing these strategies, we present data on the demographic and health characteristics of the population reached using these methods, which indicate that MOCHA has been highly effective in reaching this population of men.

Religiosity and Health: A Holistic Biopsychosocial Perspective

The resurgence of interest in the influence of religion and spirituality on health is examined within the context of the holistic paradigm and historical connection between nursing and spirituality. While nursing and spirituality often intersect with end-of-life considerations, this article presents findings from studies that demonstrate that religious involvement favors health and longevity across the life course. Examples include protective associations with stress, depression, self-rated health, and infant birth weight. Theoretical and empirical explanations for this relationship are offered, such as social and psychological resources and healthy behaviors. The effects of religion on biological functioning, including allostatic load and telomere length, are also discussed, although this area is understudied. Considerations for the "dark-side" of religious involvement are also offered. Suggestions for nurses wishing to protect and promote the health of their patients using a holistic approach include expanding knowledge of research on religion and health and advocating for patients' spiritual needs by conducting a comprehensive spiritual assessment in primary, secondary, and tertiary clinical settings.

Including transcendental needs in a unified model of motivation

Purpose

The purpose of this paper is to contribute to existing models of human motivation by measuring transcendental needs along with the more commonly studied basic and social needs in order to take into account the multitude of needs experienced in the workplace.

Design/methodology/approach

A survey combining the Big Five Inventory (John and Srivastava, 1999) with the authors’ 30-item need-level questionnaire was administered to 366 participants (162 males, 204 females). The authors examined the relation between need levels, particularly transcendental needs, and personality to detect the predictors of the different personality traits.

Findings

The results showed that extraversion (r=0.24; p<0.001) and agreeableness (r=0.19; p<0.001) are predicted by high social needs, whereas openness to experience is predicted by high transcendental needs (r=0.35; p<0.001). While the authors made no hypotheses about conscientiousness and neuroticism, they found that neuroticism was significantly correlated with transcendental needs (r=−0.15; p<0.01).

Research limitations/implications

The relations between needs and other individual dimensions, such as values or interests, could be further examined. The nature of the sample could be extended in additional studies.

Practical implications

Since need levels were able to predict personality traits, measuring need levels instead of personality could be a better predictor of both adaptability and performance in specific contexts.

Social implications

In a position that requires a specific vocation and sense of purpose (priest, counselor, etc.), transcendental needs could be a better predictor of job achievement than personality traits. Monitoring all levels of needs could also be valuable in helping managers develop a deeper understanding of their team members’ expectations for meaning and purpose.

Originality/value

This research contributes to the model on human motivation by adding one more level (transcendental) and by testing the hypothesis of a link between a need scale and personality traits.

Coping, resilience and posttraumatic growth among Eritrean female refugees living in Norwegian asylum reception centres: A qualitative study

BACKGROUND

The links between migration and health are well documented. Being a refugee exacerbates migrants' vulnerability through trauma and loss. The aim of this study is to identify sources of resilience, coping and posttraumatic growth in female Eritrean refugees living in Norwegian asylum reception centres.

METHOD

The study had a qualitative, descriptive and explorative design with two focus group interviews and 10 individual in-depth interviews. Participants included 18 female Eritrean refugees aged 18-60, who had obtained refugee status and were still living in an asylum reception centre. A content-focused hermeneutic analytic approach was used.

RESULTS

Interviewees described the challenges of pre-flight and flight trauma, conditions at the refugee centre, communication difficulties and the 'endless' waiting for transfer to a municipality. To cope, they found it helpful to focus on the future and to think positively. Fellowship with and support from fellow Eritrean refugees were essential as they became a proxy family and provided a strong ethnic identity. Their religious belief also helped them cope and gave them hope for the future.

DISCUSSION

The interviewees in this study perceived their psychological problems as a normal reaction to what they had been through. Religious belief was an important resilience factor, as was social support, especially from peers.

CONCLUSION

The interviewees' coping was based on the realization of their psychological reactions being normal while doing their utmost to focus on their aims and hopes for the future.

Understanding the Association Between Spirituality, Religiosity, and Feelings of Happiness and Sadness Among HIV-Positive Indian Adults: Examining Stress-Related Growth as a Mediator

This study examined the role of stress-related growth as a mediator of the associations between spirituality, religiosity, and feelings of happiness and sadness in a sample of 178 HIV-positive Indian adults. Results indicated that spirituality, but not religiosity, was associated with feelings of happiness and sadness. Subsequent mediation analyses indicated that stress-related growth fully mediated the relationships involving spirituality and feelings of happiness and sadness. Overall, our findings point to the importance of facilitating greater spiritual development among HIV-positive Indians, as well as promoting strategies that help them develop and apply stress-related growth coping methods in their lives.

Religious involvement as a social determinant of sleep: an initial review and conceptual model

Although numerous empirical studies show that religious involvement is associated with better health and longer life expectancies, researchers have virtually ignored possible links between religious involvement and sleep. To spark greater attention to this important and understudied area of sleep research, we review previous population-based studies, propose an initial conceptual model of the likely pathways for these associations, and offer several avenues for future research. Our review and critical examination suggest that religious involvement is indeed a social determinant of sleep in the United States. More religious adults in particular tend to exhibit healthier sleep outcomes than their less religious counterparts. This general pattern can be seen across large population-based studies using a narrow range of religion measurements and sleep outcomes. Our conceptual model, grounded in the broader religion and health literature, suggests that religious involvement may be associated with healthier sleep outcomes by limiting mental, chemical, and physiological arousal associated with psychological distress, substance use, stress exposure, and allostatic load. As we move forward, researchers should incorporate (1) more rigorous longitudinal research designs, (2) more sophisticated sleep measurements, (3) more complex conceptual models, (4) more comprehensive measurements of religion and related concepts, and (5) more measures of religious struggles to better assess the "dark side" of religion. Research along these lines would provide a more thorough understanding of the intersection of religious involvement and population sleep.

Religiosity and faith in relation to time to metabolic syndrome for Hispanic women in a multiethnic cohort of women-Findings from the Study of Women's Health Across the Nation (SWAN)

OBJECTIVES

We investigated whether faith was associated with a difference in time to incident metabolic syndrome (MetS) among midlife Hispanic women vs women of other ethnicities.

STUDY DESIGN

The Study of Women's Health Across the Nation (SWAN) is a community-based, longitudinal study of a cohort of midlife women. Social, demographic, psychosocial, anthropometric, medical, and physiological measures, and incident MetS were assessed in near-annual intervals using questionnaires and assays. Each participant answered key questions related to religion and meaning in her life. Differences in time to MetS were modeled by Hispanic ethnicity (vs. otherwise) among women reporting low and high levels of faith.

MAIN OUTCOME MEASURE

Incident MetS in the 7 years after the SWAN baseline assessment.

RESULTS

Among 2371 women, average baseline age 46, Hispanic women (n = 168) were more likely to have higher perceived stress and financial strain than non-Hispanic women (n = 2203). Nevertheless, Hispanic women were far more likely than non-Hispanic women to report that faith brought them strength and comfort in times of adversity, that they prayed often, and that their faith was sustaining for them. Hispanic women had the highest incidence rate of MetS of any racial/ethnic group. However, among women with high levels of faith, the incidence rate of MetS was similar in the Hispanic and non-Hispanic groups. Conversely, among women with low levels of faith, Hispanic women had a faster progression to MetS than did non-Hispanic women.

CONCLUSIONS

Faith might be associated with a different risk of MetS among women of Hispanic vs other ethnicities. Among women who are not part of a faith community, Hispanic ethnicity might be a risk factor for MetS.

The Prevalence and Antecedents of Religious Beliefs About Health Control in the US Population: Variations by Race and Religious Background

The ways in which religious beliefs influence beliefs about health have important implications for motivation to engage in positive health behaviors and comply with medical treatment. This study examines the prevalence of two health-related religious beliefs: belief in healing miracles and deferral of responsibility for health outcomes to God. Data came from a representative nationwide US survey of religion and health (N = 3010). Full-factorial ANOVA indicated that there were significant differences in both dimensions of belief by race, by religious background, and by the interaction between the two. Black people believed religion played the largest role in health regardless of religious background. Among White and Hispanic groups, Evangelical Protestants placed more responsibility for their health on God in comparison with other religious groups. ANCOVA controlling for background factors socioeconomic status, health, and religious involvement partially explained these group differences.

Religious Participation and Biological Functioning in Mexico

OBJECTIVE

Although several studies suggest that religious involvement tends to favor healthy biological functioning, most of this work has been conducted in the United States. This study explores the association between religious participation and biological functioning in Mexico.

METHOD

The data are drawn from two waves of the Mexican Health and Aging Study (2003-2012) to assess continuous and categorical biomarker specifications.

RESULTS

Across specifications, religious participation in 2003 is associated with lower levels of waist-to-hip ratio, total cholesterol, pulse rate, and overall allostatic load in 2012. Respondents who increased their participation over the study period also exhibit a concurrent reduction in pulse rate. Depending on the specification, participation is also associated with lower levels of diastolic blood pressure and C-reactive protein. Participation is generally unrelated to body mass index, glycosylated hemoglobin, and systolic blood pressure.

DISCUSSION

Our results confirm that religious participation is associated with healthier biological functioning in Mexico.

From Bench to Bedside: Converting Placebo Research into Belief Activation

Research on the placebo effect contains important elements that can be harnessed to improve clinical care. This paper proposes a new term, "Belief Activation," to describe the deliberate use of placebo effect tools by both patients and clinicians to catalyze healing. Belief Activation includes, but is not limited to, maximizing patient and practitioner expectations, classical and social conditioning, spirituality and prayer/intention, therapeutic relationship, healing environments, and minimizing the nocebo effect. This paper demonstrates ways in which Belief Activation is a form of evidence-based medicine and seeks to translate knowledge from placebo research into medical practice.