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Religion and Spirituality in Psychiatry

Religion and Spirituality in Psychiatry

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<strong>Spirituality</strong> <strong>and</strong> Substance Use Disorders 121<strong>and</strong> <strong>in</strong>crease personal spiritual practices dur<strong>in</strong>gfollow-up, which, <strong>in</strong> turn, would affect substanceuse outcomes. In both trials, however, contraryto prediction, spiritual guidance had no effect onspiritual practices or substance use outcomes atany follow-up po<strong>in</strong>t.5.2. <strong>Spirituality</strong> as a Dependent VariableRob<strong>in</strong>son, Cranford, Webb, <strong>and</strong> Brower (39)reported significant six-month changes <strong>in</strong> spiritual<strong>and</strong> religious practices, daily spiritual experiences<strong>and</strong> forgiveness, positive religious cop<strong>in</strong>g,<strong>and</strong> purpose <strong>in</strong> life among their sample of substanceabusers attend<strong>in</strong>g AA. Likewise, <strong>in</strong> ProjectMATCH, for example, 27.6 percent (n = 108) ofthe outpatient clients who attended AA dur<strong>in</strong>g thetwelve weeks of treatment (N = 391) also reportedhav<strong>in</strong>g had a spiritual awaken<strong>in</strong>g as a result oftheir AA attendance. In the aftercare sample, 569clients reported attend<strong>in</strong>g some AA dur<strong>in</strong>g treatmentof which 29.3 percent (n = 167) reporteda spiritual awaken<strong>in</strong>g <strong>in</strong> connection with AAattendance. (37) Strong evidence, across diversemeasures of religiousness <strong>and</strong> spirituality, documentsspiritual <strong>in</strong>creases among AA members.5.3. <strong>Spirituality</strong> as a Moderator VariableA number of studies have <strong>in</strong>vestigated whether<strong>in</strong>dividual spiritual/religious beliefs <strong>and</strong> practicespredispose a person to use spiritual-based<strong>in</strong>terventions <strong>and</strong>, if so, whether they receivedifferential <strong>and</strong> improved benefit by attend<strong>in</strong>gsuch programs. Schermer <strong>and</strong> colleagues, (40)for example, reported that self-reported atheistswere significantly less likely to attend AA relativeto self-reported agnostics, spiritual, <strong>and</strong> religiouspersons. Interest<strong>in</strong>gly, however, atheists who didattend AA reported equal benefit as religious <strong>and</strong>spiritual alcoholics. Likewise, Connors et al.(37)theorized that more spiritual/religious alcoholicswould fare better when they received twelve-stepfacilitation therapy relative to cognitive behavioralor motivational enhancement therapy.Here, they reasoned that enhanced comfort withthe therapeutic orientation of the spiritual-basedtwelve-step therapy would produce improvedoutcomes. Contrary to predictions, neither compliancewith therapy nor dr<strong>in</strong>k<strong>in</strong>g outcomes differedfor matched <strong>and</strong> mismatched alcoholics.More recently, Kelly et al.(41) reported that spiritual<strong>and</strong> religious beliefs of a sample of 160 adolescent<strong>in</strong>patient substance abusers was unrelatedto frequency of AA meet<strong>in</strong>g attendance over aneight-year follow-up.5.4. <strong>Spirituality</strong> as a Mediator VariableIt is possible that spirituality <strong>in</strong>fluences thecausal pathway through a reduction of behavioralrisks brought about by the promotion of ahealthier lifestyle.(42) Spiritual discipl<strong>in</strong>es, particularlythose offer<strong>in</strong>g complex beliefs abouthuman relationships, ethics, <strong>and</strong> life <strong>and</strong> death,are directly relevant to health, <strong>and</strong> spiritual feel<strong>in</strong>gs<strong>and</strong> thoughts might enhance cop<strong>in</strong>g skills.For <strong>in</strong>stance, Krause (43) found that spiritualbeliefs <strong>and</strong> practices were associated with higherself-esteem <strong>and</strong> feel<strong>in</strong>gs of self-worth, particularlyamong older adults. Ellison (44) reported asimilar f<strong>in</strong>d<strong>in</strong>g, <strong>in</strong>dicat<strong>in</strong>g that <strong>in</strong>dividuals witha strong faith report feel<strong>in</strong>g happier <strong>and</strong> moresatisfied with their lives. Idler et al.(45) reported“spiritual <strong>in</strong>terpretations of difficult circumstancesmay have the power to br<strong>in</strong>g <strong>in</strong>dividualsto a state of peace of acceptance of a situation thatcannot be altered <strong>and</strong> give them the ability to livewith it” (p. 333).Research support has also been found forphysiological mechanisms that are alteredthrough spiritual practices. Benson (46) foundthat certa<strong>in</strong> spiritual practices (that is, prayer <strong>and</strong>meditation) elicited a “relaxation response,” an<strong>in</strong>tegrated physiological reaction <strong>in</strong> oppositionto the “stress response.” This response resulted <strong>in</strong>a lower<strong>in</strong>g of <strong>in</strong>dividuals’ blood pressure, heartrate, <strong>and</strong> changes <strong>in</strong> bra<strong>in</strong> wave activity.Another possible mechanism is a social functionthat is altered through spiritual practices.Perhaps spirituality operates through an expansionof one’s social support network by provid<strong>in</strong>ga sense of friendship <strong>and</strong> emotional support, suchas that provided <strong>in</strong> a sett<strong>in</strong>g such as Alcoholics

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