Trust: The Social Virtues and the Creation of Prosperity

政治自由主义 = Political liberalism

The Psychology of Religion and Coping: Theory, Research, Practice

Previous research has established how childhood attachment extends into adult romantic attachment and attachment to God. Other research has shown that individuals' styles of attachment to God are differentially associated with three types of spiritual coping methods, self-directing, deferring, and collaborative. Hernandez, Salerno, & Bottoms (2010) sought to extend this body of research by investigating the relationship between God attachment, spiritual coping, and alcohol use. A "novel link" was established between God attachment and alcohol use (p. 106). Research on spiritual coping methods has identified three spiritual coping styles associated with people's relational state with God: self-directing, a self-reliant coping and problem-solving style that works independently of God; deferring, where the responsibility of problem-solving rests on God alone; and collaborative, a problem-solving style that views God and person as cooperative partners in coping and problem-solving. Moreover, a person's God attachment has been differentially associated with these coping methods. Hernandez, Salerno, & Bottoms (2010) sought to extend research on attachment and coping by being the first to study "the effects of God attachment and spiritual coping on alcohol use" (p. 99). They hypothesized that spiritual coping styles would mediate the effect of God attachment on alcohol use. Specifically, they predicted that insecure God attachment style, compared to secure God attachment style, would use "collaborative and deferring style coping styles less and self-directing coping style more," which would then result in increased alcohol use (p. 100). For the study, 429 undergraduate Introductory Psychology students from the University of Illinois at Chicago participated for course credit. The sample's (60% female) religious orientation was 46% Catholic, 43% Christian, 6% Hindu, 3% Muslim, 2% Jewish, 0.4% Greek Orthodox, and 0.4% Sikh. Five measures were utilized to test their hypotheses. The Attachment to God Scale was used to measure participants' "perceived emotional attachment to God" (p. 101). The Religious Problem-Solving Scale was used to measure participants' "religious problem solving tendencies," broken down into three spiritual coping styles: self-directing, deferring, and collaborative (p. 101). The Alcohol-Related Coping Scale was used to measure participants' "social, coping, and enhancement motives for drinking alcohol" (p. 101). The Alcohol Frequency Scale was used to measure participants' general alcohol use. Finally, participants' religious characteristics, such as religious orientation and level of religious involvement, were measured. To test the data, the researchers first implemented a series of one-way between-subjects ANOVA with God attachment style as the independent variable and spiritual coping styles, alcohol-related coping, and general alcohol use as dependent variables. This was followed by mediation analyses to test if the "effect of God attachment on alcohol use and alcohol coping was mediated by spiritual coping styles" (p. 102). Related to spiritual coping, there was a significant main effect of God attachment on spiritual coping, F(2,226) = 26.88, p

International Journal for the Psychology of Religion

The upshot of these needs for change is both dismaying and exciting, both disturbing in the destruction of long-familiar patterns of dealing with human suffering, and paradoxically hopeful in raising the possibility that significant failures in our health care systems of the past — limited access to medical care and grossly inadequate public sector “non-systems”, for example — may now be addressed more successfully.

Administration and policy in mental health

This paper is a study of adolescents, well-being and spirituality. I have looked at the All Round Training in Excellence (ART-Excel) program for adolescents developed by an international spiritual organisation called the Art of Living Foundation (AOL Foundation). Adolescents participants (n = 396) of this program from four cities – Vancouver, London, Johannesburg and Mumbai – comprised of the sample. An equal number comprised of the control group. The findings suggest that spirituality is generally perceived as having positive mental health and well-being influences for program participants. Logistic regression analyses showed that girls, Hindus (homeland and Diaspora), adolescents in higher monthly expenses brackets, with a better health status, that is no self-declared ailments saw a higher efficacy to the ART-Excel program. The program was in general seen to contribute to well-being, social participation, sense of social duty, relationships, future vision and educational attainment. It is important to ...

Adolescents, well-being and spirituality: insights from a spiritual program

Based on a study of 5339 adolescents from 60 schools across 15 countries, this paper reports on the effect of spirituality on their happiness and psychological well-being. A customized spiritual program was administered and post-treatment outcome variable scores of the experimental group were higher. Adolescents from relatively affluent nations, boys, Christians, and those who self-practiced scored higher post-test. This makes a case for nominating spirituality as an important developmental variable for 13- to 15-year olds.

Spirituality, Happiness, and Psychological Well-being in 13- to 15-year olds: A Cross-country Longitudinal RCT Study:

Objectives: To examine the effect of spirituality and spiritual training on resilience in primary caregiver parents of children with autism spectrum disorders (ASD). Methods: A cross-country pre- and post-test-based experimental design has been used. The sample of this one-year-long study comprised 1687 parents of children with ASD in 15 countries. A six-day customized spiritual lessons package was administered to the study participants. Three scales have been used: Resilience Scale (RS), Sense of Coherence Scale (29-items) (SOC-29), and Parenting and Family Adjustment Scale (PAFAS-30). Results: Results of the paired t-test showed that post-test RS and SOC-29 scores of the participants were higher indicating greater resilience and sense of coherence post treatment. Post-test PAFAS-30 scores were lower indicating lower dysfunction and better adjustment. Logistic regression and structural equation models showed that parents from European countries including the UK, US, Canada, and Australia, Christians, those who did three-four rounds of the spiritual lessons through the study period and those who self-practiced, had higher post-test scores. Further mothers and middle-class parents were likely to have higher post-test resilience scores. Hierarchical regression analysis showed that self-practice was the most significant predictor of participants' post-test scores. Conclusion: The study findings re-inforce the resilience-promoting potential of spirituality/spiritually sensitive interventions for parents of children with ASD, contingent on variations due to domicile country, religion, rounds of spiritual lessons, and self-practice as critical predictors, and sex and economic class as secondary predictors.

Spirituality to build resilience in primary caregiver parents of children with autism spectrum disorders: a cross-country experiment

This article reports a five-year follow-up study in two South Asian cities on the impact of a long-term meditation program in enhancing self-efficacy and resilience of home-based caregivers of older adults with Alzheimer's. Intervention group caregivers (pre-test N = 96; post-test N = 78) reported lower perceived caregiving burden, higher self-efficacy in obtaining respite, responding to disruptive patient behaviors and controlling upsetting thoughts, and greater resilience, post-test, in comparison to the control group (pre-test N = 89; post-test N = 67). Gender and relationship with the patient were two strong moderators determining program impact. Caregiver women, spouses, Hindus, middle class, with college and higher education, homemakers, who attended at least 75% of the meditation lessons and regularly practiced at home (i.e. once weekly for at least 75% of the weeks) reported lower post-test perceived caregiving burden, higher self-efficacy, and resilience. Results of the Tobit regression models confirmed the meditation-related moderators and indicated that home practice was the strongest predictor of post-test scores. Overall the meditation program is an effective intervention, however, would need to be refined for specific caregiver subgroups such as men, children and children-in-law and those working outside the home, to suit their realities.

Meditation Program Enhances Self-efficacy and Resilience of Home-based Caregivers of Older Adults with Alzheimer's: A Five-year Follow-up Study in Two South Asian Cities.

To examine the impact of a meditation program in mitigating loneliness and promoting wellbeing, life satisfaction and contentment among retired South Asian older adults. Intervention group older ad...

Meditation program mitigates loneliness and promotes wellbeing, life satisfaction and contentment among retired older adults: a two-year follow-up study in four South Asian cities

Samta P. Pandya

Papers

Adolescents, well-being and spirituality: insights from a spiritual program

Spirituality, Happiness, and Psychological Well-being in 13- to 15-year olds: A Cross-country Longitudinal RCT Study:

Spirituality to build resilience in primary caregiver parents of children with autism spectrum disorders: a cross-country experiment

Meditation Program Enhances Self-efficacy and Resilience of Home-based Caregivers of Older Adults with Alzheimer's: A Five-year Follow-up Study in Two South Asian Cities.

Meditation program mitigates loneliness and promotes wellbeing, life satisfaction and contentment among retired older adults: a two-year follow-up study in four South Asian cities