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Religion and Spirituality in Psychiatry

Religion and Spirituality in Psychiatry

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184 Ralph L. Piedmonteye, valid mystical experiences may appear aspsychotic-like episodes, <strong>and</strong> to treat them as suchcl<strong>in</strong>ically would be <strong>in</strong>appropriate.Only one study to date has empirically exam<strong>in</strong>edmystical experiences among psychotic <strong>in</strong>patients,religious contemplatives, <strong>and</strong> normal adults.(56) Interest<strong>in</strong>gly, it was found that psychotics <strong>and</strong>contemplatives could not be discrim<strong>in</strong>ated on thebases of their scores on a mystical experiencescale. Both groups reported experiences that werephenotypically comparable. However, the twogroups were differentiated on the basis of theirscores on a narcissism scale; the psychotic groupscor<strong>in</strong>g significantly higher. Selfishness, self-<strong>in</strong>volvement,<strong>and</strong> gr<strong>and</strong>iosity are clear characteristicsof a nonspiritual orientation. (50) However,positive signs of a real transcendent experience<strong>in</strong>clude a sense of wholeness, perfection, joy, <strong>and</strong>acquired <strong>in</strong>sight. Psychotic experiences will havethe effect of promot<strong>in</strong>g psychological fragmentation,while true mystical experiences result <strong>in</strong> anenhanced sense of personal <strong>in</strong>tegration. Lukoff(57) provided a useful orientation for differentiat<strong>in</strong>gbetween a true “spiritual emergency” <strong>and</strong> apsychotic episode.But spirituality can also be a useful therapeuticresource for those with a schizotypal PD, regardlessof whether their “mystical experiences” arevalid or not. Lukoff outl<strong>in</strong>ed a number of usefultechniques for manag<strong>in</strong>g such clients, such asm<strong>in</strong>dfulness <strong>and</strong> promot<strong>in</strong>g a connection to thetranscendent. Build<strong>in</strong>g a personal relationship toGod can be helpful <strong>in</strong> build<strong>in</strong>g an identity, creat<strong>in</strong>ggreater self-responsibility, <strong>and</strong> promot<strong>in</strong>ghope. Keks <strong>and</strong> D’Souza (58) also believed thatnum<strong>in</strong>ous constructs can help <strong>in</strong>dividuals ga<strong>in</strong> asense of self <strong>and</strong> develop a better sense of personalsupport for themselves. Involvement <strong>in</strong>supportive religious communities can help tomelt stigmas associated with hav<strong>in</strong>g a psychiatriclabel <strong>and</strong> provide <strong>in</strong>creased personal mean<strong>in</strong>g.7.2. Borderl<strong>in</strong>e <strong>and</strong> Narcissistic PDsKhalsa (51) believed that psychospiritual <strong>in</strong>terventionscan help clients with these PDs createfor themselves an <strong>in</strong>ner mental state thatis dynamic, attractive, peaceful, <strong>and</strong> creative.Spiritual techniques help to promote more<strong>in</strong>ternally stable emotional states. This is accomplishedby us<strong>in</strong>g a blend of Dialectical-BehaviorTherapy (DBT) <strong>in</strong> conjunction with variousyoga <strong>and</strong> meditative practices. The goal is tohelp <strong>in</strong>dividuals identify their core personality<strong>and</strong> to embrace it as a first step <strong>in</strong> mak<strong>in</strong>g a personaltransformation. The meditative practiceshelp clients to sit with their thoughts <strong>and</strong> to seehow they <strong>in</strong>itiate emotions.Lawrence (53) viewed the narcissistic PD asmuch of a spiritual issue as a psychological one.Us<strong>in</strong>g more Western religious techniques, sheargued that a develop<strong>in</strong>g relationship with Godcan serve as a useful <strong>in</strong>trapsychic object that canprovide personal security to the client enabl<strong>in</strong>ghim or her to counter the <strong>in</strong>ner vulnerabilitiesthat compromise the narcissist from develop<strong>in</strong>g<strong>and</strong> ma<strong>in</strong>ta<strong>in</strong><strong>in</strong>g healthy <strong>in</strong>terpersonal relationships.Lawrence relies on an explicitly Christianframework for provid<strong>in</strong>g the basis to the <strong>in</strong>terventionprocess. Spiritual growth is l<strong>in</strong>ked directlyto psychological growth <strong>and</strong> maturity, with theclient-God relationship be<strong>in</strong>g the core elementto the treatment process. Of course, the generalizabilityof this model is limited to those whoaccept established views of Christian theology.7.3. Antisocial PDMartens (52) argued that spiritually orientedpsychotherapy could be a powerful <strong>in</strong>terventionfor antisocial <strong>and</strong> psychopathic personalities.<strong>Spirituality</strong> can be useful <strong>in</strong> promot<strong>in</strong>g authenticity,moral <strong>and</strong> social capacity, <strong>and</strong> a greater faith<strong>in</strong> life. Martens’ approach uses more eclectic strategiesthan those outl<strong>in</strong>ed <strong>in</strong> the previous two sections.His “spiritual psychotherapy” is “<strong>in</strong>tendedfor patients with spiritual <strong>in</strong>terests <strong>and</strong> latentabilities to develop spiritual activities. Dur<strong>in</strong>gspiritual psychotherapy, spiritual themes like gett<strong>in</strong>gwisdom … cop<strong>in</strong>g with lonel<strong>in</strong>ess … authenticity… development of personal ethics will bediscussed” (p. 207). The goal of this approach istwofold: (1) to help clients f<strong>in</strong>d a way out of theirpsychosocial problems <strong>and</strong> (2) to create a healthy

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