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This systematic review examines research on Sufi spirituality and mental well-being. Earlier investigations have focused on general spiritual practice in mental health care and found a connection between spirituality and mental health. In this systematic review, we aimed to explore existing research specifically considering the relationship between Sufi spirituality and mental well-being and examine the quality of this research. We identified 49 papers published between the years 2007–2022. Our findings revealed a positive connection between Sufi spirituality and reducing anxiety and depression in patients. However, most studies were of low quality. This review highlights the need to provide more comprehensive and higher quality research to redress the methodological limitations of the current evidence base. [ABSTRACT FROM AUTHOR]

This paper uncovers the complexity of the term "Jian kang/health 健康" and "Fu/wellbeing (福)" by analysing their etymological origins and cultural connotations in the context of China. The paper introduces a Taoist philosophy of tradition to understand health and wellbeing. This paper argues that in Chinese cultural connotations, "Jian kang" (health) and "Fu" (wellbeing) entail the integration of human beings' physical and mental status and beyond. Notwithstanding the contextual and culturally specific philosophy and traditions of understanding health and wellbeing, this paper initiates intercultural epistemological dialogue, engages with contemporary psychotherapy, and argues that health and wellbeing is regarded and understood as a concept across cultural boundaries, while emphasising its pivotal features of being holistic, comprised of multifaceted and interrelated components of body, mind, and spirit, focusing on lifestyle behaviours, and recognising the interweaving relationship between human and the environment. [ABSTRACT FROM AUTHOR]

This study employs the therapeutic landscape theory to explore how online religious services during lockdown restrictions shape experiences of well-being and intergenerational learning. We used qualitative data from in depth interviews and focus groups with older adults and pastors in five churches in Ghana to explore how online religious places are conceptualized as therapeutic landscapes for sustaining wellbeing goals amidst a global pandemic. We identified multiple pathways of meaning through which online religious services shape the lives of people in a faith community to sustain the experience of well-being in a difficult time. In addition, this paper reflects on the broader implications of COVID-19 in shaping a paradigm shift in digital religion and intergenerational learning experiences through a changing religious landscape precipitated by lockdown restrictions that have drastically altered traditional religious places. [ABSTRACT FROM AUTHOR]

Psychology has an interest in the ways in which religion can aid coping with life's adverse events, as most, perhaps all, individuals will face trauma or adversity at some point in life. The COVID19 pandemic has created adversity for individuals and societies globally and has for many been the cause of traumatic events. Religious coping in the face of crisis is not merely a contemporary phenomenon. This paper argues that several religious coping mechanisms can be found within the texts of Psalms 90, 91 and 92 of the Hebrew Bible. These psalms may represent a community's attempt to cope with the aftermath of a society-wide traumatic event, such as the 6th Century BCE Exile to Babylon. This paper reads these psalms through the lens of coping theory, explores how a traumatic event may have influenced their composition, and considers ways in which they might be used in pastoral situations today. [ABSTRACT FROM AUTHOR]

Conceptually anchored on lived religion, this paper explores the meanings and experiences of health, illness, and healing among Filipino migrant women in Japan as they intersect with their religion. Likewise, it explores the functions and limitations of religion as migrant women face physical and mental health problems caused by work, marital status, and/or dislocation. Using biographical interviews and ethnography, this paper suggests that religion serves as a material and symbolic resource for making sense of health, illness and healing. As a material resource, it offered tangible, informational, and emotional support. It can however become limiting when personalised meanings and practices of religion frame illness based on morality, promote health misinformation, and delay healing and other health-seeking behaviours. Nonetheless, healing as perceived and experienced by Filipino migrant women involves lived religion in their complex meaning making and negotiated in terms of its physiological, spiritual and emotional effects. [ABSTRACT FROM AUTHOR]

Religious leaders are often the first recourse for people facing mental health challenges. Efforts have been made to understand faith leaders' mental health literacy, but little is known about the extent to which faith leaders trust mental health professionals, which likely influences their referral practices. To address this gap, this paper examines faith leaders' perceptions of mental health professionals using data from interviews with leaders of Christian, Jewish, Buddhist and Sikh communities in Texas and the mid-Atlantic region conducted between 2017 and 2019 (n = 67). Analysis shows that when asked about the extent to which they would trust their members to the care of mental health professionals, faith leaders adopt one of four orientations (1) Unqualified trust; (2) Conditional trust; (3) Distrust and (4) Dismissal. The paper elaborates on each of these four orientations and leaders' rationales for them, followed by implications for faith leaders and mental health professionals. [ABSTRACT FROM AUTHOR]

In seventeenth-century England, many religiously devout people believed they had an obligation to immediately stifle any sinful thought that entered their minds. As some prominent clerics during the time period recognised, however, the effort to subdue unwelcome thoughts often can increase the thoughts. Indeed, recent cognitive science research bears out the counterintuitive phenomenon that trying to suppress an undesired thought can boomerang. With this in mind, just how effective was the endeavour in seventeenth-century England to purify thoughts? The paper argues that it was frequently counterproductive. The paper also explores a disagreement among mental health professionals, historians, and literary scholars regarding how to interpret the numerous seventeenth-century English autobiographical descriptions of tormenting, uncontrollable sinful thoughts. For instance, were the ungovernable blasphemous thoughts that Pilgrim's Progress author John Bunyan (1628-1688) recounted experiencing the product of a bodily illness equivalent to obsessive-compulsive disorder? The question presents methodological challenges. [ABSTRACT FROM AUTHOR]

Burnout has been recognised as an occupational risk but also an indicator of organisational conditions and adjustment. This paper explores the role of personal, psychological, and professional experience factors in pastoral burnout compared to burnout in other caring professions. Using a set of questionnaires, data were collected from 64 pastoral ministry members, 192 elder care assistants and 258 teachers. Pastoral ministry members showed lower exhaustion and higher satisfaction with future security. Additionally, burnout symptoms were related to depression and stress. When compared with other groups, pastoral ministry members revealed lower levels of burnout. The results are discussed, and suggestions for further studies are presented. [ABSTRACT FROM AUTHOR]

Based on the rich extant research in the field of mental health in acculturation, it is calling to identify religion as one of the meditative variables of the relationship between acculturation and mental health. In addition, little knowledge exists about the detailed religious experience of Chinese migrants in Ireland. This research adopted classic grounded theory to guide data collection and analysis. The findings show that Christian faith plays a significant role as a mediator in the cross-cultural adaptation of the participants with two aspects of the mental impacts: helping to cope with mental stress and providing spiritual satisfaction. The results in this paper are part of the findings from an investigation of the religious experience of the participants during their cross-cultural adaptation in Ireland. [ABSTRACT FROM AUTHOR]

John Ruskin was a Victorian polymath who developed severe mental health problems from late middle age. This paper focuses on one of his many areas of interest and expertise, visual aesthetics. It traces the relationship between his theories and practices in this area and the nature of his mental health condition, which was dominated by visual symptoms. It argues that Ruskin's aesthetic theory is part of a broader spiritual visionary quest, firmly framed within the Christian theological tradition, and that it valorises certain habits of perception and attention that are now recognised to be a feature of cognition in psychosis. It suggests that there is continuity, if not a causal relationship, between Ruskin's lifelong adoption of these practices and the psychological symptoms he displayed as his (probably neuropsychiatric) illness progressed. [ABSTRACT FROM AUTHOR]

This paper engages with the notion of universality by critically exploring the concepts of trauma and post-traumatic growth from a cultural perspective. Drawing on the indigenous Māori model of wellbeing "Te Whare Tapa Whā", the inter-relationships between family relationships, physical wellbeing, mental and emotional health, and spirituality are examined as a holistic model. Spirituality is a key component of this holistic approach and arguably an inseparable aspect of holistic wellness and can be defined as "a broad universal construct associated with individuals' ways of making meaning of their lives and the acknowledgment of the presence of a higher being". Within the cultural context of Aotearoa New Zealand, we make a case for the value of holistic interventions to support people who have experienced trauma that prioritise spirituality alongside other aspects of wellbeing. [ABSTRACT FROM AUTHOR]

The relationship between religiosity and mental health is a relatively well-researched field within North America, covering numerous domains of religiosity, including: religion, spirituality, prayer, church attendance, church affiliation and belief in God or a higher power. Considering the Australian literature, there are few papers that explore these dimensions of religiosity and their relationship with health, and in particular, very little research into the field of religiosity and mental health. Using systematic literature review methods, this study explores the Australian research into relationships between religiosity, mental health, and treatment outcomes for psychiatric illness and suicidal behaviour. [ABSTRACT FROM AUTHOR]

An introduction is presented with topics including translating and refining measures of religious experience, exploring the religious and spiritual beliefs and experiences, and association between measures of religious experience and measures of various individual difference constructs.

This paper explores consumers' understanding and perception of the etiology of mental illness in community-based residential facilities in Ghana. Qualitative data involving in-depth interviews were used to collect data from 15 consumers of mental health services from two residential facilities. Thematic analysis was used to analyze the data. The study showed that mental illness is generally constructed within the medical and religious-cultural notion. The religious-cultural construction aligned mental illness to Ghanaian belief systems (supernatural forces, spirituality and traditional belief) and cultural practices (social norms and values) whilst the medical construction ascribed the etiology to biological, emotional and substance abuse issues. Although consumers had a positive perception of mental illness, they were doubtful about the presence of illness. The study concludes that the combination of medical, social and religious-cultural constructs and understanding of mental illness should be integrated into advocacy and awareness programmes to better educate consumers and clinicians. [ABSTRACT FROM AUTHOR]

Religion and spirituality (R/S) tend to be associated with emotional wellbeing, but less is known about how they function in the lives of people with mental illness. This paper presents an analysis of in-depth interviews with 26 adults who self-identified as working professionals with a mental illness. Four themes emerged regarding how R/S was experienced as beneficial to mental health, and three themes regarding how it was problematic. The benefits included providing a sense of belonging, a sense of purpose, supportive relationships with R/S figures, and therapeutic R/S practices, whereas problematic aspects included religion as a risky refuge, religious struggles, and abuse in religious settings. In addition, 21 of 26 reported transitions related to their mental illness including switching between religions, leaving religion, and becoming more spiritual, leaving R/S altogether, and religious conversion. The results are discussed, and implications are drawn for R/S practitioners as well as for future research. [ABSTRACT FROM AUTHOR]

The therapeutic outcomes gained through engaging with the art making process are well documented. Somewhat less probed are the auxiliary and sometimes enigmatic experiences of art making that impact on the sense of mental wellbeing; experiences which, by their nature, can be difficult to capture. This paper discusses such experiences, described by a group of art makers with histories of mental illness, as being spiritual in nature. A phenomenological approach using Interpretative Phenomenological Analysis (IPA) methodology was used, with Heideggerian concepts of ‘Dasein’ (There-being) and ‘Mitsein’ (With-being) informing an interpretation of the intersubjective. Such experiences were felt to be profound, and were often claimed to be accessible exclusively through an art practice that was sustained over a number of years of regular activity. The paper concludes by pointing out the difficulty in capturing evidence of sustained, non-clinical strategies for wellbeing such as those developed as an inherent part of the experiences reported here, due to their nuanced nature and the reluctance with which they may be narrated. [ABSTRACT FROM PUBLISHER]

Mental health is a public health challenge with lack of understanding, great institutional neglect and widespread stigma in Nigeria. There is also a dearth of secondary review studies exploring knowledge, perceptions, and attitudes towards persons with mental health disorders in Nigeria. The aim of this scoping review was to explore the knowledge, perceptions, and attitudes of Nigerians towards mental health issues. Sixty-four articles were identified as meeting the eligibility criteria. The most common determinants of mental health disorders as perceived by Nigerians were supernatural causes such as possession of evil spirits, sorcery, witchcraft, and divine punishment. In addition, a significant number of articles attributed the cause to drug or alcohol misuse. Social distancing and avoidance were expressed in all papers that looked at attitudes towards people with mental disorders. The research showed that Nigerians held supernatural belief as the cause of mental disorders and religion is a significant cultural aspect for Nigerians. Therefore, collaboration with religious and traditional institutions could help improve knowledge and awareness. Further qualitative studies are needed to explore the experiences of Nigerians particularly, in the northern regions of the country. [ABSTRACT FROM AUTHOR]

Islam shows that because the materialistic and hedonistic life currently characterising modernity only emphasises the physical aspects of life, spiritual aridity, moral decadence and stress will become a commonplace phenomena in human life. At a saturation point of hedonism, humans will seek spiritual freshness to satisfy their spiritual thirst and happiness. Many of them may look into the world of mysticism. Hence, this paper attempts to provide a new approach to deal with stress in the workplace inspired by a Sufist idea. This idea arises from the belief that spiritual values and habits as therapeutic elements play a significant role in shaping adolescent psychology and more intact personalities. The authors recommend the use of Sufistic psychotherapy for enhancing mental health or dealing with psycho-somatic conditions such as stress and anxiety. [ABSTRACT FROM AUTHOR]

Individuals identifying as religious tend to report better health and happiness regardless of affiliation, work and family social support or financial status. Evidence suggests that cultural factors are intertwined with these concepts. Exploration of sexual minorities' experiences has been neglected. Recently, a body of evidence is developing concerning this population, with theoretical speculation for changes of "stressors" for future generations and implications, particularly, on mental health. Lesbian and Gay (LG) individuals of faith (or spirituality) are susceptible to unique "stressors"; however, religion can provide a support network providing protective health benefits. This review systematically explores the existing evidence for the subjective experiences and accounts of LG people of faith. Sexual minority individuals who follow a religion or faith can experience good social support, reducing the risk of negative health outcomes, while for others, potentially serious, negative mental and physical health consequences are experienced (e.g., internalised homophobia, anxiety, rejection and suicidal ideation). [ABSTRACT FROM AUTHOR]

Associations between mysticism and madness have been made since earliest recorded history, and the striking resemblance between self-reports of both mystical and psychotic experience suggests that similar psychological processes may be involved in their occurrence. By exploring the similarities, and proposing a common element to mystical and psychotic experience (referred to here as the experience of "oneness"), this paper aims to place mysticism and madness onto the same experiential continuum. However, in contrast to much of the previous literature, the intention is not to pathologize mystical experience, but rather to normalize psychotic experience. The paper argues not only that the experience of oneness is entirely genuine and available to all humans, but also that it has an important psychological (and evolutionary) function. Using cognitive terminology, it then attempts to explain the processes determining whether an individual enjoys a fulfilling mystical experience, or suffers a debilitating psychotic breakdown (i.e., how "oneness" is experienced). Finally, this paper turns to look at some of the important implications such an approach might have for clinical practice and for the mental health of people in general. [ABSTRACT FROM AUTHOR]

In the PTSD literature, moral injury represents dissonance between a person's beliefs about how they and the world should function, and the trauma event(s) they experienced. Given the association of moral injury with the assumptive world, it is not surprising the concept is closely intertwined with spiritual concerns. This paper reports on a spiritually integrated group intervention designed to help veterans with PTSD in the process of moral and spiritual repair. Qualitative findings are shared from interviews conducted with 18 participants who completed the intervention. Themes are centred around participants' overall response to their experience in the group; where they are at regarding feelings such as guilt, shame, anger, trust, sense of betrayal, and desire for forgiveness; changes in religious/spiritual beliefs and practices and the experience of moral injury; and if they now find meaning in the trauma. The findings support the need for additional treatment options that address the moral and spiritual aspects of trauma. [ABSTRACT FROM AUTHOR]

An introduction is presented in which the editor discusses articles in the issue on topics including the psychometric properties of the Francis Psychological Type Scales, psychological type profiles of religious leaders and the application of psychological type theory in biblical hermeneutics.

The association between religion or spirituality and psychological concepts (e.g., subjective well-being), have received frequent support, however, recent evidence has noted that cultural factors may affect this relationship. The consideration of these concepts for sexual orientation minorities has been neglected in previous years and now a body of evidence is beginning to develop around concerns for this population, with some speculation for the changes of 'stressors' for future generations and the implication on mental health outcomes. Lesbian and Gay individuals of faith (or spirituality), are susceptible to unique 'stressors', whilst others suggest religion can provide a support network providing protective health benefits. This review explores the evidence for psychological measures associated with LGB people of faith. The evidence suggests following a religion or faith can provide good social support, reducing health risks, however, can have negative implications for mental and physical health such as, internalised homophobia, anxiety and rejection. [ABSTRACT FROM AUTHOR]

This paper was the Mary Hemingway Rees Memorial Lecture, delivered at the XXIst World Assembly for Mental Health, Vancouver, Canada, 2001. The author had recently completed a period of appointment as the New Zealand Commissioner for Mental Health. In this lecture, the author puts in a moving plea - as a survivior of mental illness - for considering both spirituality and mental health in terms of the experience of the self. She talks about the value of communication particularly by sharing experiences via personal stories. The author goes on to contrast communication and control, and to emphasize the importance of making space in order to accept our own and others' imperfections and vulnerabilities. Attention is drawn to the work of Baruk (1978, 1998, 1999, 2000). She also discusses the way in which mental illness can lead to spiritual progress, and ultimately to mental health. The original version of the talk contained further pictorial illustrations; for technical reasons it would be difficult to reproduce all of them here in the journal. Most of the illustrative material consisted of photographs by the author, including the two photographs that are reproduced in this paper. [ABSTRACT FROM AUTHOR]

Moreira-Almeida, Sharma, van Rensburg, Verhagen and Cook have written a very comprehensive position statement pertaining to religion and psychiatry. While presenting a good overview of studies of religion, spirituality and mental health it does not include the important area of the health implications of religious experience which is the focus of this piece. I begin by discussing definitions of religious experience before examining the work of William James. The second part of this paper focuses upon specific religious experiences and psychopathology with a focus on mysticism, hallucinations and culture. [ABSTRACT FROM PUBLISHER]

This paper explores the relationship between religiosity and happiness among the multicultural people in Oman. A sample of 335 respondents from all walks of life in Oman was analysed using the mean happiness value and their religiousness, religion, age, education level and nationality. The findings were verified using regression and correlation analysis. It was observed that regardless of the religious belief, the level of happiness among people increases with the increasing level of religiousness. The findings could be useful not only to the general public, but also to psychologist and mental health professionals. People with depression, suicidal tendencies, low self-esteem and so on may possibly be treated with religious practices and activities. If such techniques show effectiveness, they may help to bring improvements in mental health and well-being treatments. One unique aspect of this study is that the sample consisted of people from various nationalities, religions and cultural backgrounds living in Oman. [ABSTRACT FROM PUBLISHER]

This paper is part of a larger study looking at the impact on 60 families of having a child with autistic spectrum disorder. Here the roles played by organised religion and personal beliefs and their relationship with health status are explored. The DSM-IV, and the Childhood Autism Rating Scale, were used to confirm diagnosis and measure the severity of autism. A questionnaire was used to investigate support from organised religion and personal beliefs. The General Health Questionnaire was used to assess health. Participants reported receiving significantly less support from their organised religion than from their personal beliefs. Higher scores on support from personal beliefs, particularly the use of prayer, were associated with better health. [ABSTRACT FROM AUTHOR]

This cross-sectional exploratory study surveys the general perceived adverse effects of COVID-19 on people's wellbeing (including obsessive-compulsive disorder symptoms (OCDS)) and the level of resilience shown against it, with specific reference to the role of religiosity and optimism. Data were collected in an online survey from 247 non-randomly selected participants in Turkey, aged 12–64. The questionnaire included a demographic form, a battery of COVID-19 scales, the Brief Obsessive-Compulsive Scale, a short-form Optimism Scale, and the Ok-Religious Attitude Scale. The results indicate that COVID-19 significantly and negatively influenced several aspects of people's lives, including finance, mood, life perspective, physical health, spirituality, and state of mental health. Furthermore, resilience, family solidarity, religiosity, and optimism played a positive role in overcoming the negative effects. Nonetheless, women, less religious people, pessimists, and anxiety-prone individuals, including people with OCDS symptoms, reported that they felt less resilient against the perceived adverse effects of COVID-19. [ABSTRACT FROM AUTHOR]

Wilderness behavioural therapy programs take place outside of traditional office settings and focus on successful problem-solving skills instead of the underlying issues. There are few longitudinal studies on wilderness behavioural therapy and none specifically examining the connections between Judaism and mental health. Presented here is a longitudinal cohort study collecting data pre & immediately post-program, 6-months, 12-months, and 18-months post-program. The overall goal of this pilot study was to examine connections between Judaism, coping skills, and mental health. Two evidence-based Jewish spiritual measures and three evidence-based mental health measures were used. While most participants thought their connection to Judaism was important to treatment, that did not translate to using aspects of Judaism as a coping mechanism. Likewise, there were no statistically significant changes on any of the mental health measures used. One caveat: the small sample size makes for poor generalizability. [ABSTRACT FROM AUTHOR]

Flourishing is a growing topic in positive psychology, and the positive influences of flourishing have been well documented. Although recent literature has shown that religion has an impact on one's physical and psychological well-being in positive ways, the relationship between religiosity and flourishing has surprisingly not been studied. The present study aimed to explore the relationship of religious faith with flourishing and psychological distress. An online survey has successfully recruited 267 participants from UK and Taiwan. The survey used standardised inventories including the PERMA Profiler, the Santa Clara Strength of Religious Faith Questionnaire, and the Clinical Outcome in Routine Evaluation to measure flourishing, religious faith and psychological distress respectively. Results show that participants with strong religious faith do have higher levels of flourishing. Yet Path Analysis shows that participants who have stronger religious faith is indirectly related to lower psychological distress through the mediating effect of flourishing. Suggestions for future research and implications of the findings are discussed. [ABSTRACT FROM AUTHOR]

With an endless range of subgroups and individual variations, culture bears upon what all people bring to the clinical setting. Culture could account for health-seeking behaviour, type of services and support system and variations in how people communicate their health concerns. Culture may underlie presentation of sets of symptoms that are peculiar to certain societies - culture-bound syndromes. Culture also influences the meanings that people impart to their illness and also stigma associated with such illnesses. Culture must be viewed from the patients, clinicians and health system dimensions. Changes in mental health service delivery in last few decades have yielded culturally competent mental health services. The aim of this paper was to discuss culture and mental health with a focus on Nigeria and from a global perspective. [ABSTRACT FROM AUTHOR]

The mental health challenges and service needs of immigrant populations within the US remain under-addressed. This study presents landscape analysis results from a community-led mental health project with the Atlanta-area Ethiopian immigrant community. The landscape analysis included focus group discussions with community stakeholders and surveys. Key themes that emerged included: (1) indicators of mental health challenges; (2) perceptions of causes of mental health challenges; (3) responses to mental health challenges; (4) barriers to treatment; and (5) community mental health resources. Study findings revealed patterns of mental health concerns and experiences of racism in the Ethiopian immigrant community. Faith-based beliefs and practices emerged across all key themes. Stigma surrounding mental illness is a barrier to mental health care-seeking. This was differentiated from stress, which was more freely discussed among family and friends. Study results highlight religious communities and leaders as key sources of support and critical to community-led mental health programming. [ABSTRACT FROM AUTHOR]

Prior work on Muslims' mental health help-seeking factors has emphasised their rejection attitudes, religious and cultural beliefs, and familiarity with mental health. However, no research has examined differences in these factors across different Muslim ethnic groups, and particularly among Muslim women. A sample of 1214 Muslim women living in the USA completed online questionnaires. Data was stratified based on history of mental health visits to control for previous service utilisation. MANOVAs assessed ethnic group differences in beliefs, familiarity, and rejection attitudes toward professional mental healthcare. Results revealed significant differences between ethnic groups in all three factors; these differences depended on the women's history of service utilisation. Findings suggest that barriers to accessing professional mental healthcare differ among Muslim ethnic groups. Results are discussed in light of clinical implications and other contributing factors to the underutilisation of professional mental healthcare among ethnically diverse American Muslim women. [ABSTRACT FROM AUTHOR]

This paper draws on ethnographic fieldwork on psychiatrists and their patients (their care-givers and their communities) in North India. It addresses the questions as to when and why people approach psychiatrists and religious healers by arguing that approaches assessing “explanatory models” and other knowledge structures relevant to the people's health-seeking behaviour should place more emphasis on the people's strong desire to get well, in any way possible. Secondly, the difference between beliefs rooted in the patients’ life-worlds and explanations suggested to them by experts has to be acknowledged. These insights motivate a shift away from the concept “religion” towards the differentiation between pragmatic and scholastic religiosities. This argument relates back to the Greek meaning of “pragma” understood by Hans-Georg Gadamer as “that within which we are entangled in the praxis of living”. [ABSTRACT FROM PUBLISHER]

A wide literature considers differences in utilisation and attitudes towards mental health treatment among diverse ethno-racial and religious communities. This paper is the first to compare attitudes to mental health-seeking patterns among a cohort of students representing three major religious minorities among Arab communities in Israel: Christians, Druze, and Muslim. Results of a cross-national survey of 195 student respondents indicate significant differences regarding attitudes towards help-seeking behaviour. Compared to Druze and Muslim counterparts, Christian subjects were higher in interpersonal openness, perceived mental health services as less stigmatising, and were less likely to use traditional healing systems. Findings are analysed in relation to cultural, historical, and political differences. [ABSTRACT FROM AUTHOR]

Understanding service users' symptoms in the context of their cultural background can be of great assistance in diagnosing and managing their illness and possibly even more so when trying to engage them in services. It only stands to reason then that with many service users using spirituality or religion as way of making sense of who they are, some understanding of the spiritual principles on which many cultures are based, would be useful. In this paper we will be looking at the teachings of Hinduism and how they may influence Hindus suffering mental health problems, in particular, British Hindus. [ABSTRACT FROM AUTHOR]

Children and young people have the capacity to conjure feelings of faith and hope when experiencing emotional and psychological distress. World myths, legends and fairy stories as part of early child development offer a rich source of material to draw from and enlist in the therapeutic endeavour. Fairies often act in a healing capacity in mythology, or they appear as agents between the world of human affairs and the invisible forces of nature. Mythological beings also possess helping powers in advance of mortals achieving superhuman tasks, but they can also when used as metaphor, frighten children and potentially cause psychological harm. This paper suggests that mental health practitioners can utilise such powerful narratives therapeutically and in a culturally respectful and spiritually innovative way. Harnessing the child's imagination can be a powerful vehicle for a transforming experience at the psychic level with consequent positive benefits for emotional well-being. [ABSTRACT FROM AUTHOR]

Re-entry to their country of origin is a significant disruption for a number of sojourners including missionaries. Although missionary re-entry has been studied in depth for over 20 years, little is known about what makes a missionary resilient to the challenges experienced in the stressful re-entry environment. Research suggests there are psychological, social, spiritual, and biological constructs connected with resilience. The aim of this paper is to answer the question “Why do some re-entering missionaries do well while others do not?” Fifteen adult Australian Christian cross-cultural missionary workers from four interdenominational Australian evangelical mission organisations completed semi-structured interviews and a survey. Results were analysed in two stages using modified consensual qualitative research methods. Links were established between resilience on re-entry and flexibility, expectancy, self-determination, denial using minimisation, mental health, social support, reintegration and personal spiritual connection with God. Implications for missionary care are discussed with suggestions for further research. [ABSTRACT FROM AUTHOR]

This paper describes prominent culture-bound syndromes (CBS) in Malaysia. While some of the syndromes are listed in the Diagnostic and Statistical Manual (DSM-IV), their causation and treatment are not addressed. It is important for mental-health professionals to know that while the DSM-IV is widely used in many non-Western countries, the local population continues to believe in and practice indigenous methods of healing. Mental-health concepts and healing practices in the Malay and Chinese cultures, their clinical implications, and the need for ongoing research are emphasized. [ABSTRACT FROM AUTHOR]

In recognition of the need to identify groups of women who may be at high risk for mental disorders and contribute to the knowledge base about ethnic and cultural minority mental health, this paper provides an overview of findings obtained from a small pilot study of mental health in Muslim women living in the US. Findings indicate that Muslim women face numerous stressors that threaten their mental health including discrimination, acculturative stress, and trauma. [ABSTRACT FROM AUTHOR]

The purpose of this special issue of Mental Health, Religion and Culture was to provide a forum for examples of current research examining work-related psychological health, stress, and burnout among clergy. This collection, comprising six empirical articles and five book reviews, is drawn from researchers in Australia, the UK, and the US. Of the six empirical papers, three studies employed the Maslach Burnout Inventory among samples of clergy in Australia (Miner, 2007a, 2007b) and the US (Doolittle, 2007), while the remaining three studies employed a modified form of the Maslach Burnout Inventory (Rutledge & Francis, 2004) especially adapted for use among clergy in the UK (Francis, Turton, & Louden, 2007; Randall, 2007; Turton & Francis, 2007). Consistent findings across all six studies indicated a high level of work-related burnout among the samples of clergy, irrespective of religious denomination or country. In combination, this work demonstrated the wide range of matters currently being investigated by researchers as well as the variety of methodologies being employed within the social scientific study of religion and related disciplines focused on clergy work-related psychological health, stress, and burnout. [ABSTRACT FROM AUTHOR]

Research indicates that religiosity is associated with better psychological health. However, some studies have shown negative effects of religiosity on psychological health. It was hypothesized that these contradictory findings may be due to the fact that different loci of control beliefs affect psychological health differently. The purpose of this paper is twofold: (1) to verify a model in which locus of control mediates the relationship between religiosity and life satisfaction, and (2) to examine whether this model varies by age, gender, and race. Using Structural Equation Modelling to analyze Wave 1 of the Americans’ Changing Lives dataset, this study confirms the mediation model and suggests that the relationship between religiosity and locus of control varies by gender and age. [ABSTRACT FROM AUTHOR]

This paper considers some findings from an ethnographic study of psychiatric patients in hospital care in East Malaysia. The subject of treatment is considered with regard to professional attitudes towards patient 'compliance' and the demonstration of resistance by users within a multicultural context in which traditional healing continues to be a popular alternative to biomedicine. 'Resistance' here is used in its literal meaning, rather than as an abstract, theoretical construct. The narratives of Malaysian patients in relation to resisting treatment in this study form some direct comparisons with, for example, the quotes from service users on the topic of medication, 'control and coercion' in the UK. ( Rogers, A., et al . (1993) Experiencing psychiatry : Users' views of services . London: MacMillan Press/MIND Publications.) Resistance to treatment then is interpreted by staff as the outcome of sickness behaviour, which frequently results in coercive strategies. The undisputed power of the medical profession in Malaysia has contributed to the lack of an evolved 'service-user' perspective in which few patient rights are recognised, especially non-treatment. These responses remain embedded in a paternalistic and custodial attitude that does not acknowledge issues of spirituality or alternative healing practices that are important to hospitalised patients. Modernisation of services have not led to a parallel development with regard to patient participation or in terms of appropriate cultural responses. It is concluded that until this takes place professionals will continue to ignore the personal meaning users attach to treatment resistance. [ABSTRACT FROM AUTHOR]

This paper explores the representation of emotional health and healing in traditional Chinese literature, and the holistic relationship between traditional Chinese mental medicine and literature as well as philosophy. The philosophical, moral and aesthetic significance assigned to emotional health and healing not only inspired but also mandated the representation of these subjects in Chinese literature. For many Chinese readers, emotional health is more than a medical concern but is integral to their moral and spiritual wholesomeness, the attainment of which necessarily involves the edifying role of literature. The literary representation of emotional health and healing gave rise to a subculture of emotional health and a medical dilettantism in Chinese society. The mutual inclusivity of the professional and the amateurish is peculiar to traditional Chinese mental medicine. While facilitating popular appreciation of emotional health and helping to validate the legitimacy and efficacy of emotional healing, such a phenomenon also caused a certain degree of charlatanization that undercut the rationality and validity of mental medicine. An investigation into the relationship between traditional Chinese literature and mental medicine provides an interdisciplinary perspective from which to examine the latter's history, theory, and practice, thus shedding a cross-cultural light on modern psychology and psychiatry. [ABSTRACT FROM AUTHOR]

This paper addresses the issues around considering clients' religious and spiritual functioning as a matter of client diversity. Such issues may be under appreciated by many clinicians. The introduction of a religious and spiritual problem V-Code (V62.89) into the DSM-IV provided a significant accommodation of client religious and spiritual functioning in contemporary psychodiagnostics. The V-Code allows for explicit identification of a non-pathological religious or spiritual focus in treatment. The nature of and history of the V-Code's inclusion in DSM-IV is briefly reviewed. The strengths and limitations of the V-Code for raising clinician awareness of the religious and spiritual domain of client functioning is discussed and illustrated by a number of case examples. The V-Code approach is contrasted with Hathaway's (2003) clinically significant religious impairment concept. Both are viewed as making complementary contributions to a religiously and spiritually sensitive clinical practice. [ABSTRACT FROM AUTHOR]

There are several ethical implications of clinician assessment of clinically significant religious impairment (CSRI). This paper draws upon the American Psychological Association's (APA's) Code of Ethics (1992) to review relevant ethical principles and standards. It then presents a continuum of responses to the relationship between psychology and religion: (1) religion as harmful, (2) benign neglect of religion, (3) formal: problem-focused, (4) formal: domain-focused, and (5) religion as paradigmatic alternative. This continuum is followed by a discussion of three clinical vignettes and an examination of the potential ethical tensions for each model. The conclusions drawn from this review are that the formal: domain-focused model presents a rationale for inclusion of CSRI in assessment and is the most promising among alternative models for avoiding professional obsolescence, expanding alternatives for clients and clinicians, and enhancing ethical practice and professionalism. [ABSTRACT FROM AUTHOR]

This article explores the relationship between mysticism and psychological well-being in Marion Milner's personal diaries and clinical papers. Three themes in her diaries are discussed as they pertain to mystical experience: letting go of self, emptiness, and an 'inner voice' or 'Answering Activity'. Following, the question of whether mysticism can promote mental health is raised. Milner's lengthy analysis with Susan, a schizophrenic patient, suggests that mystical experiences can be psychologically transformative, however, prerequisite is a healthy sense of self - a core 'I'. It is suggested that for Milner, a state of paradox - an affirmation of both 'I' and 'not-I', self and no-self - lies at the core of mystical experience and that this state of 'reverie' can indeed foster a greater sense of wholeness and well-being in the world. [ABSTRACT FROM AUTHOR]

Over the last two decades, the positive psychology movement has inspired interdisciplinary inquiries into the nature of religious gratitude and its beneficial health effects. However, the majority of this research has been conducted with Christian populations and informed by assumptions about the theological significance of gratitude that are grounded in Judeo-Christian religious traditions. This systematic review identified 125 scholarly articles available in Arabic, English, Farsi, and Turkish related to the topic of religious gratitude to provide a synthesis of the theological significance of gratitude to God within Islamic doctrine and everyday practices, according to the presently available scholarly literature. Empirical findings on the relationship between religious gratitude and mental health among Muslims are analyzed and reviewed, with particular attention paid to the metrics and methodological approaches employed by authors in diverse cultural and linguistic contexts. From this qualitative synthesis, the authors propose promising areas for future research on this topic. [ABSTRACT FROM AUTHOR]

Editorial. Discusses people's preoccupation on the millennium. Definition of the term 'millennium'; Religious aspect of the millennium; Characteristics of millennial groups; Appeal of millenarianism for the mental health.

Catholicism is the predominant religion in Poland, but formal religious participation has decreased in recent years. Given this decline, we examined the current relevance of religious support (i.e., support perceived from church leaders, fellow Catholics, and God) to psychological functioning among Polish Catholics. We translated the Religious Support Scale (RSS) into Polish and examined two Polish Catholic samples. In Study 1, we examined the Polish RSS's internal structure via exploratory factor analyses and assessed reliability. Based on favourable results, we examined religious support's association with psychological functioning, controlling for instrinsic religiousness. Religious support remained significantly associated with psychological well-being after controlling for religiousness. In Study 2, we further supported the Polish RSS's reliability, factorial validity, and convergent validity. Moreover, religious support remained significantly related to well-being even after controlling social support variance, further suggesting that religious support continues to be relevant among Polish Catholics. [ABSTRACT FROM AUTHOR]