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Religion and Spirituality in Psychiatry

Religion and Spirituality in Psychiatry

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200 Harold G. Koenigverses of the Holy Koran specific to the person’ssituation. Patients receiv<strong>in</strong>g the religious psychotherapyimproved significantly faster than thosereceiv<strong>in</strong>g traditional therapy.Likewise, Razali <strong>and</strong> colleagues (20) testedthe effects of a Muslim-based religious cognitivepsychotherapy (RCP) as a treatment forGAD <strong>in</strong> eighty-five religious <strong>and</strong> eighty nonreligiousMuslims. Religious <strong>and</strong> nonreligious subjectswere r<strong>and</strong>omized to either the <strong>in</strong>terventiongroup or to a control group. All subjects receivedst<strong>and</strong>ard treatment for GAD <strong>in</strong>clud<strong>in</strong>g benzodiazep<strong>in</strong>es(BZD), supportive psychotherapy, <strong>and</strong>/or simple relaxation exercises. Patients <strong>in</strong> the<strong>in</strong>tervention group received cognitive therapythat <strong>in</strong>cluded use of the Koran <strong>and</strong> Hadith (say<strong>in</strong>gsof Mohammed) to alter negative thoughts<strong>and</strong> behaviors <strong>and</strong> to <strong>in</strong>crease religiousness. Eachof the four groups (religious subjects receiv<strong>in</strong>gRCP, religious controls, nonreligious subjectsreceiv<strong>in</strong>g RCP, <strong>and</strong> nonreligious controls) wasassessed at four, twelve, <strong>and</strong> twenty-six weeksafter the start of the <strong>in</strong>tervention. Results <strong>in</strong>dicatedthat religious subjects who received RCPimproved significantly faster than religious controls.However, no difference was found betweennonreligious patients receiv<strong>in</strong>g RCP <strong>and</strong> nonreligiouscontrols. This study suggests that religioustherapies work best <strong>in</strong> religious patients.F<strong>in</strong>ally, Zhang <strong>and</strong> colleagues exam<strong>in</strong>ed theeffects of Ch<strong>in</strong>ese Taoist-based cognitive psychotherapy(CTCP) <strong>in</strong> 143 Ch<strong>in</strong>ese patientswith GAD.(21) Subjects were r<strong>and</strong>omized toCTCP only (n = 46), benzodiazep<strong>in</strong>es only (BDZ)(n = 48), or comb<strong>in</strong>ed CTCP <strong>and</strong> BDZ treatment(n = 49). CTCP comb<strong>in</strong>ed cognitive therapy <strong>and</strong>Taoist philosophy (us<strong>in</strong>g the thirty-two characterTaoist formula). Those <strong>in</strong> the CTCP <strong>and</strong> comb<strong>in</strong>edgroups received one hour of CTCP weeklyfor four weeks <strong>and</strong> then twice monthly one–hoursessions for the rema<strong>in</strong><strong>in</strong>g five months. Subjectsreceiv<strong>in</strong>g BDZ rema<strong>in</strong>ed on the same dose ofmedication for the f<strong>in</strong>al five months of the study.Results <strong>in</strong>dicated that patients receiv<strong>in</strong>g BDZtreatment alone experienced the most rapidreduction <strong>in</strong> GAD symptoms, but that these beneficialeffects were gone by six months. CTCPalone had little effect on symptoms <strong>in</strong> the shortterm(at one month) when compared to BDZtherapy, but showed significant symptom reductionby six months. Comb<strong>in</strong>ed treatment withboth CTCP <strong>and</strong> medication showed symptomreduction at both one <strong>and</strong> six months. The majorproblem with this study was that the design madeit impossible to determ<strong>in</strong>e whether the religiousaspect of the cognitive therapy had anyth<strong>in</strong>g todo with the benefits observed (because a secularcognitive therapy group was not <strong>in</strong>cluded <strong>in</strong> thestudy to compare with the CTCP group).F<strong>in</strong>ally, there is some evidence that cognitivetherapy <strong>in</strong> patients with panic disorderworks better if the patient is more religious (seeChapter 10). Patients with strong religious beliefsdepend on religious scriptures for comfort, particularlythose scriptures promis<strong>in</strong>g that they areloved <strong>and</strong> never alone, <strong>and</strong> that there is noth<strong>in</strong>gto fear, even death itself. These are powerful cognitionsthat can counteract anxious thoughts thatmay contribute to panic or other severe anxietysymptoms.I’m AfraidJanet is a 27-year-old unm arried schoolteacherwho lives with her parents. She hasrecently been diagnosed with a rare formof breast cancer <strong>and</strong> is undergo<strong>in</strong>g chemotherapy.Janet was <strong>in</strong> the hospital gett<strong>in</strong>gher weekly chemotherapy when she wokeup suddenly <strong>in</strong> a panic. Her sister Sally, whowas sitt<strong>in</strong>g across the room read<strong>in</strong>g, immediatelycame to her bedside <strong>and</strong> asked whatwas wrong. Janet frantically told her, “I’mafraid I’m go<strong>in</strong>g to die. I can’t get my breath<strong>and</strong> my heart is jump<strong>in</strong>g out of my chest.Am I dy<strong>in</strong>g? Please help me!” The patient’ssister rang the patient’s call bell to alert thenurse on duty <strong>and</strong> then reached over <strong>and</strong>gently took Janet’s h<strong>and</strong>. Sally said, “Janet,let’s pray.” When Janet nodded consent,Sally said a short comfort<strong>in</strong>g prayer ask<strong>in</strong>gGod to calm her sister’s nerves, giveher a deep sense of peace, <strong>and</strong> let her knowthat God loved her, was with her now, <strong>and</strong>would never leave her. Gradually, Janet

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