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Religion and Spirituality in Psychiatry

Religion and Spirituality in Psychiatry

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76 Philippe Huguelet <strong>and</strong> Sylvia Mohrclergy. A thorough assessment should make itpossible to disentangle a “true” spiritual crisisfrom the expression of delusional thoughts.F<strong>in</strong>d<strong>in</strong>g the answers to the follow<strong>in</strong>g questionscan help <strong>in</strong> this process: Is the patient experienc<strong>in</strong>ga relapse? Is he or she <strong>in</strong> a moment ofhis or her life suggest<strong>in</strong>g the possibility of sucha spiritual crisis? Th<strong>in</strong>gs can be even trickierconsider<strong>in</strong>g the fact that patients may be experienc<strong>in</strong>gsymptoms <strong>and</strong> a period of spiritualcrisis as well. Generally, cl<strong>in</strong>icians should assess<strong>and</strong> treat – if possible – such a situation beforereferr<strong>in</strong>g the patient to a chapla<strong>in</strong> or a spiritualleader. In this latter case, the cl<strong>in</strong>ician shoulddiscuss the patient’s medical context with himor her (with the patient’s consent).Identity build<strong>in</strong>g is also an issue of importance.Indeed, patients with psychosis often haveproblems related to identity, at least partly dueto the consequences of their disorder. Even ifmost of the therapeutic work with these patientsis now behavioral-cognitive based, there is agrow<strong>in</strong>g trend to emphasize psychodynamicissues aga<strong>in</strong>.(30) In general, a psychodynamicapproach may be helpful <strong>in</strong> resolv<strong>in</strong>g conflicts<strong>and</strong> identify<strong>in</strong>g recovery goals. As mentioned<strong>in</strong> Chapter 12 on self-identity, both the <strong>in</strong>dividual<strong>and</strong> social aspects of religion/spiritualitymay be key components of identity. Depend<strong>in</strong>gon the time available <strong>and</strong> the skills <strong>and</strong> the orientationof cl<strong>in</strong>icians, it should be possible to<strong>in</strong>tegrate these aspects <strong>in</strong>to <strong>in</strong>dividualized treatmentplans. Work<strong>in</strong>g on identity is not an easyprocess. The first step is to engage the patient<strong>in</strong> a narration of their story, mak<strong>in</strong>g it possibleto reappraise certa<strong>in</strong> elements of their identity,<strong>in</strong>clud<strong>in</strong>g the spiritual/religious components.Further steps may be envisaged, but a thoroughknowledge of the psychodynamic field isrequired at this po<strong>in</strong>t.Another issue perta<strong>in</strong><strong>in</strong>g – at least partly –to psychodynamics is the quest for mean<strong>in</strong>g,not <strong>in</strong> a religious perspective, but <strong>in</strong> the senseof underst<strong>and</strong><strong>in</strong>g one’s current reactions <strong>and</strong>emotions. In the field of religion, patients couldbeg<strong>in</strong> to underst<strong>and</strong> why they <strong>in</strong>vest God as apaternal figure, <strong>in</strong> the light of the relationshipwith their parents. Different studies suggesthigher levels of <strong>in</strong>secure attachment <strong>in</strong> patientswith psychosis as compared to controls.(55)Based on research <strong>in</strong>vestigat<strong>in</strong>g attachmentstyles <strong>and</strong> spiritual cop<strong>in</strong>g <strong>in</strong> patients with psychosis,we identified a relationship betweenpatients’ compensation strategies <strong>in</strong> the processof construct<strong>in</strong>g affective security <strong>and</strong> spiritualbeliefs. The first analyses suggest that patientsreproduce <strong>in</strong>terpersonal parental experiencesthat are associated with a compensatory cop<strong>in</strong>gstrategy <strong>in</strong> the context of a relationship to aspiritual figure.(56)As mentioned below, all these <strong>in</strong>terventionsshould be brought together with a common goal<strong>in</strong> m<strong>in</strong>d: recovery. In particular, <strong>in</strong>dividualizedtreatment should help to provide culturally sensitivetreatments, emphasize consumer choice,<strong>and</strong> address barriers to access.18. IMPLICATIONS FOR GROUPTHERAPYRehabilitation is often implemented to progresstoward recovery. However, patients have reportedthat the services they received were least helpful<strong>in</strong> achiev<strong>in</strong>g goals <strong>in</strong> spiritual <strong>and</strong> religiousdoma<strong>in</strong>s.(57) Nevertheless, mov<strong>in</strong>g beyond<strong>in</strong>dividual treatment, group activities have beendeveloped <strong>in</strong> some places, mostly <strong>in</strong> the UnitedStates. A group format has some advantages over<strong>in</strong>dividual treatment <strong>in</strong> terms of costs but also <strong>in</strong>terms of the opportunities for <strong>in</strong>teraction amongpatients.Some groups are less rigidly organized <strong>and</strong>/or psychodynamically oriented; others aremore structured, based on behavioral-cognitivepr<strong>in</strong>ciples. Kehoe (58, 59) has been a pioneer <strong>in</strong>the field, hav<strong>in</strong>g run such a group for decades.This activity consists <strong>in</strong> weekly sessions <strong>in</strong>volv<strong>in</strong>gten to twelve patients for two to three years<strong>in</strong> general. The groups aim to foster tolerance,self-awareness, <strong>and</strong> nonpathological therapeuticexploration of a value system. Each new memberis asked to describe his or her religious/spiritualquest. Then, through <strong>in</strong>teractions with peers,patients are given an opportunity to consider

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