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Religion and Spirituality in Psychiatry

Religion and Spirituality in Psychiatry

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110 Arjan W. Braamassociations about which the relevance is uncerta<strong>in</strong>.It can thus frequently take some time forthe cl<strong>in</strong>ician to conclude to which extent thereis disorder <strong>in</strong> the structure of thought. Once thatcl<strong>in</strong>ical conclusion is arrived at, the contents ofthoughts seem to escape further consideration.It may nevertheless be fasc<strong>in</strong>at<strong>in</strong>g to cont<strong>in</strong>ue<strong>and</strong> to record what manic patients reveal abouttheir religious <strong>and</strong> spiritual <strong>in</strong>sights. Patientsfrequently report feel<strong>in</strong>g <strong>in</strong> contact with cosmicenergies <strong>and</strong> hav<strong>in</strong>g religious experiences.Whether these experiences are classified asspiritual, religious, or delusional does not alwaysreceive sufficient attention. An important caveatis that, dur<strong>in</strong>g the mania, mixed emotions maybe hidden: the religious perspective, once the cl<strong>in</strong>icianasks about it, may reveal thoughts abouthumility toward God, shame about their currentstate of overconfidence, unfortunate expectationsabout the future, or even suicidal thoughts.9.2.3. GriefAlthough not a regular reason for consult<strong>in</strong>gmental health services, encounters with <strong>in</strong>dividualswho have lost a spouse or someone they wereclose to are not exceptional <strong>and</strong> often require thebest skills of tactful <strong>and</strong> empathic communication.An early <strong>in</strong>quiry about whether religionmay <strong>in</strong> some way be a source of consolation orrelief may reflect the cl<strong>in</strong>ician’s personal reactionto manage a difficult <strong>and</strong> emotionally dem<strong>and</strong><strong>in</strong>gsubject. Emotional reactions to unanticipated situationstend to come <strong>in</strong> waves. Empathic listen<strong>in</strong>g<strong>and</strong> a focus on primary needs such as contactwith relatives or friends may be more relevant <strong>in</strong>the first phase than <strong>in</strong>quir<strong>in</strong>g about religion. Abrief allusion to the subject of religion or spiritualitycan let the patient know that the subject willbe open for discussion when the time comes. Themental health care professional can ask whetherthere are any religious rituals that can or shouldtake place.9.2.4. Suicidal ThoughtsProfessional guidel<strong>in</strong>es <strong>in</strong> several Westerncountries recommend a systematic suicide riskassessment. A rigid systematic approach should,however, be more than counterbalanced by anempathic approach to facilitate an alliance withthe patient, which can serve as a life-sav<strong>in</strong>g bridge<strong>in</strong> moments of crisis. Two elements <strong>in</strong> the riskassessment may relate to religion or spirituality.First, the estimate of rema<strong>in</strong><strong>in</strong>g hope: hopelessnessoccupies a central position <strong>in</strong> the developmentof suicidal thoughts. What sources of hoperema<strong>in</strong>? For those with religious or spiritualfaith, a perspective of hope may still be atta<strong>in</strong>able.Second, to a certa<strong>in</strong> extent religion itselfhas been shown to prevent suicide. However,this effect, exam<strong>in</strong>ed <strong>in</strong> suicide statistics at aggregatedlevels, should not be estimated as morethan modest. As a rule, the risk of suicide <strong>in</strong> situationsof loss, severe depression, or psychosis <strong>and</strong><strong>in</strong> people who experience hopelessness cannotcompletely be compensated by religiousness orspirituality.9.3. Connect: Abridg<strong>in</strong>g Personal StylesDiscuss<strong>in</strong>g the patient’s religious <strong>and</strong> spiritualhistory <strong>and</strong> experiences may provide anopportunity to exam<strong>in</strong>e the expression of psychopathology<strong>in</strong> religious terms, as well as toaddress existential questions <strong>and</strong> the potentialof hope. Nevertheless, knowledge about whatwe can conclude from empirical research maynot be sufficient. Patients may <strong>in</strong>quire aboutthe religious preferences of the cl<strong>in</strong>ician, nurse,or therapist. Moreover, they may express theirbeliefs <strong>in</strong> a way that evokes uneasy feel<strong>in</strong>gs.Individual religious convictions will almostalways differ between two <strong>in</strong>dividuals (cl<strong>in</strong>ician<strong>and</strong> patient) <strong>and</strong> tend to be very personal.Small differences might be noticed with evengreater sensitivity than huge differences thatare simply there because someone was raised <strong>in</strong>a different culture.Another reason for feel<strong>in</strong>gs of uneas<strong>in</strong>essmight be more relevant <strong>in</strong> that it is not the contentsof the religious or spiritual beliefs that differbut the cognitive, emotional, <strong>and</strong> moral style.James Fowler, as a scholar of the psychology ofreligion, provides some organiz<strong>in</strong>g pr<strong>in</strong>ciples <strong>in</strong>this connection.(51) In his monograph Stages

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