Introdução: Diversos instrumentos têm sido propostos na literatura internacional para medir atributos da religiosidade e espiritualidade. A Daily Spiritual Experience Scale (DSES) é um instrumento que busca acessar a dimensão espiritual por meio de experiências que se manifestam na vida diária, como gratidão, compaixão, paz interior, conexão com o transcendente, sem envolvimento com crenças ou comportamentos de uma religião específica. A DSES original e as versões para diferentes países, entre eles o Brasil, foram desenvolvidas e validadas com base na Teoria Clássica dos Testes (TCT). A Teoria da Resposta ao Item (TRI) é uma abordagem da Psicometria Moderna que complementa a TCT incluindo novos métodos para construção, validação e refinamento de instrumentos de medida, entre os quais destaca-se o Método de Rasch. Uma das grandes contribuições deste método é a obtenção de medidas intervalares, permitindo coletar dados de melhor qualidade. Objetivo: Avaliar as propriedades psicométricas da versão brasileira da Daily Spiritual Experience Scale, utilizando o Método Rasch. Método: Este estudo teve como base os dados coletados para a validação clássica da versão brasileira da DSES. Este instrumento e outro de caracterização da amostra foram aplicados por meio de entrevista a 179 pacientes internados em unidades de clínica médica e cirúrgica de dois hospitais, com idade mínima de 18 anos. A DSES é composta de 16 itens, considerados unidimensionais, que são respondidos em escala do tipo Likert variando de 1 a 6 pontos nos 15 primeiros itens e de 1 a 4, no item 16. Menores pontuações no escore total refletem maior freqüência de experiências espirituais. Os itens da DSES foram analisados individualmente quanto à unidimensionalidade e à independência local, com análises seqüenciais das propriedades de aditividade (comportamento das categorias de resposta), Invariância dos itens (Funcionamento Diferencial dos Itens DIF), objetividade específica (calibragem dos itens) e consistência interna (Person Separation Index-PSI). A análise de Rasch foi efetuada com o software RUMM2020. Resultados: Na análise inicial (ajuste dos itens ao modelo Rasch), a unidimensionalidade não foi confirmada e três itens apresentaram dependência local. Cinco itens mostraram categorias de respostas desordenadas, com melhora nos padrões de respostas após colapsar os limiares para quatro categorias. O item 7 pedir ajuda de Deus apresentou DIF em relação à religião e o item 14 aceitação dos outros, em relação a sexo e religião. A exclusão dos itens problemáticos e o ajuste nas categorias das respostas melhoraram o ajuste geral ao modelo. Quanto à objetividade específica, foi observado que os itens alcançaram as pessoas com maior frequência nas experiências espirituais. Embora necessite de alguns ajustes, a versão brasileira da DSES pode ser considerada como uma escala Rasch. Sugere-se a realização de novas pesquisas, em outros contextos e populações, para verificar se o instrumento preserva suas propriedades psicométricas quando analisado pelo método de Rasch. / Introduction: Several instruments have been proposed in the international literature to measure attributes of religiosity and spirituality. The Daily Spiritual Experience Scale (DSES) is an instrument that seeks to access the spiritual dimension through experiences that manifest in daily life, with no involvement with beliefs or behaviors of a specific religion. The original DSES and its versions for different countries, including Brazil, have been developed and validated based on Classical Test Theory (CTT). The Item Response Theory (IRT) is an approach of the Modern Psychometrics that complements the CTT including new methods for construction, validation and refinement of measuring instruments, among which stands out the Rasch method. A major contribution of this method is to obtain interval measurements, allowing the collection of better data. Objective: To evaluate the psychometric properties of the Brazilian version of the Daily Spiritual Experience Scale using the Rasch method. Method: This study was based on data collected for the classic validation of the Brazilian version of the DSES. This instrument and another for sample characterization were applied by interview to 179 patients with minimum age of 18, in clinical and surgical units of two hospitals. The DSES consists of 16 items, considered unidimensional, which are answered on Likert type scale ranging from 1 to 6 points in the first 15 items and from 1 to 4, in the item 16. Lower scores on the total score reflect a higher frequency of spiritual experiences. The DSES items were analyzed individually as the Unidimensionality and Local Independence, with sequential analysis of the properties of aditivity (pattern of the response categories), invariance (Differential Item Functioning - DIF), specific objectivity (calibration of the items) and internal consistency (Person Separation Index-PSI). Rasch analysis was performed using the software RUMM2020. Results: In the initial analysis (adjustment of the items to the model) the unidimensionality wasnt confirmed and three items showed local dependency. Five items showed disordered response categories, with improvement in the response patterns after collapsing thresholds for four categories. The item 7 ask for help from God had DIF related to religion and item 14 acceptance of others in relation to sex and religion. The exclusion of problematic items and fit into the response categories improved overall adjustment to the model. As for specific objectivity, it was observed that the items reached people with more often frequencies in spiritual experiences. Although it needs some adjustments, the Brazilian version of DSES can be considered as a Rasch scale. It is suggested to conduct further research in different contexts and populations to verify if the instrument preserves its psychometric properties when analyzed by the Rasch method.

FundaÃÃo de Amparo à Pesquisa do Estado do Cearà / FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgico / nÃo hà / Esta pesquisa tem como objeto de estudo a inscriÃÃo da Espiritualidade nas relaÃÃes intergeracionais de jovens professores e de idosos Tremembà residentes das trÃs das localidades nas quais encontram-se uma escola indÃgena: de Almofala, da Passagem Rasa e da Tapera. Volta-se para a compreensÃo das experiÃncias e das mediaÃÃes escolares e comunitÃrias nas quais o tema da espiritualidade torna-se presente nessas distintas geraÃÃes. Traz como indicadores dessa temÃtica os Encantados, a Natureza, o TorÃm e a Medicina Tradicional TremembÃ, conteÃdos estes abordados em disciplinas das escolas indÃgenas. Como fundamentaÃÃo teÃrica, ancora-se nas discussÃes epistemolÃgicas da Colonialidade do Poder e do Saber de Quijano e de Figueiredo, e da EducaÃÃo DialÃgica de Paulo Freire. A intergeracionalidade à pensada a partir das interlocuÃÃes dos estudos sociolÃgicos de Sarmento e culturais de Bhabha. A espiritualidade à a categoria teÃrica formulada a partir de um estudo bibliogrÃfico do qual apontou-se suas principais caracterÃsticas: produÃÃo de sentido, sacralizaÃÃo da vida, afetos e mistÃrio da existÃncia. A Pesquisa Narrativa à a proposta metodolÃgica visualizada por valorizar as significaÃÃes da experiÃncia. SerÃo realizadas entrevistas narrativas com dois jovens professores, em cada escola, que ministram disciplinas que abordam essa temÃtica, e com dois moradores/as idosos que contribuem junto à escola com esse tema. Em um total, de doze entrevistas, quatro em cada escola. A HermenÃutica de Profundidade de John Thompson foi o processo de interpretaÃÃo dos constructos. Como resultados, encontrou-se trÃs universos temÃticos de InterpretaÃÃo da Encanto, que expressam a semÃntica da Espiritualidade entre as geraÃÃes: a Natureza, a Medicina Tradicional e o TorÃm. / This research has the object of study the inscription of Spirituality in the intergenerational relations of young teachers and elderly Tremembà residents of the three localities in which they find an indigenous school: of Almofala, of Passage Rasa and of Tapera. We return to the understanding of the experiences and the school and community mediations in which the theme of spirituality becomes present in these different generations. The Encantados, Natureza, TorÃm and Tremembà Traditional Medicine are indicators of this theme, which are addressed in the disciplines of indigenous schools. As theoretical foundation, it anchors itself in the epistemological discussions of the Coloniality of the Power and the Knowledge of Quijano and of Figueiredo, and of the Dialogical Education of Paulo Freire. The intergenerationality is thought from the interlocutions of the sociological studies of Sarmento and cultural of Bhabha. Spirituality is the theoretical category formulated from a bibliographical study that pointed out its main characteristics: production of meaning, sacralization of life, affections and mystery of existence. The Narrative Research is the methodological proposal visualized by valuing the significations of the experience. Narrative interviews will be conducted with two young teachers, in each school, who teach subjects that approach this subject, and with two elderly residents who contribute to the school with this theme. In a total of twelve interviews, four in each school. John Thompson's Hermeneutics of Depth was the process of interpreting the constructs. As results, three thematic universes of the Interpretation of the Charm were found, which express the semantics of Spirituality between the generations: Nature, Traditional Medicine and TorÃm.

Em busca da compreensÃo da experiÃncia espiritual no contexto do acolhimento da pessoa em uso abusivo drogas e sua famÃlia, parti de uma atuacÃo no seio da EstratÃgia de SaÃde da FamÃlia-ESF, operando com a prevenÃÃo e promoÃÃo da saÃde. Elegi a perspectiva qualitativa, mediante a pesquisa-aÃÃo (BARBIER, 2007) e analisei a articulaÃÃo da dimensÃo espiritual junto aos recursos da clÃnica ampliada, no contexto do acolhimento à pessoa em uso abusivo de drogas e sua famÃlia. Para contemplar os objetivos desta pesquisa instituà o acolhimento ampliado, segundo conceituei, como um acolhimento que se estende por todo o bairro, focalizando as possibilidades de produÃÃo de saber dos grupos sociais do territÃrio (VALLA, 1998; FREIRE, 1967, 1992, 2003, 2005), visando ao fortalecimento das redes sociais de apoio terapÃutico formais e informais. Vinculei os acervos espirituais da nossa cultura (doutrina EspÃrita, como filosofia, ciÃncia e religiÃo) e da cultura da populaÃÃo ― Ãs formas de oraÃÃo nas diversas matrizes de compreensÃo da fà (VASCONCELOS, 1999, 2001, 2006, 2009, 2010). Analisei as falas dos sujeitos e suas famÃlias, complexificando o olhar do Acolhimento feito na ESF, encontrando a espiritualidade vista sobretudo como produÃÃo de sentido para a vida (KARDEC, 1804-1869, 1858, 2003, 2008; AMUI, 2011; PUTTINI, 2008, 2009), buscada nas instÃncias sociais do Grupo Acolhida, nas visitas domiciliares e no Grupo de PercepÃÃo Juvenil, que fundei na Escola Gabriel Cavalcante para aÃÃo de prevenÃÃo ao uso abusivo de drogas na interface com a promoÃÃo da saÃde mediada pela arte. Sempre buscando a perspectiva do sujeito em uso abusivo de drogas, na promoÃÃo de uma escuta qualificada, constatei a necessidade permanente de produÃao de sentido existencial e espiritual para as experiÃncias, a ser produzido pelos sujeitos no contexto do que nomeio de experiÃncia guiada (conduzida por educador junto a um grupo). Compreendi a necessidade de uma formaÃÃo continuada tomada como leitura da prÃtica, de carÃter interdisciplinar aos profissionais da unidade de saÃde e capaz de nutrir-se da prÃpria prÃxis social instaurada pela ESF no territÃrio, alimentando tambÃm os equipamentos sociais de saÃde do poder pÃblico e da comunidade. TambÃm à resultado desta pesquisa constatar a potÃncia da dimensÃo espiritual, atravÃs da fluidoterapia, como racionalidade em saÃde (ERBERELI, 2013), com o uso da tÃcnica de imposiÃÃo de mÃos (passe espÃrita), que se alia à oraÃÃo no concerto dos recursos da clÃnica ampliada, no contexto do acolhimento vivido na ESF. Sublinho ainda o valor de um trabalho com espiritualidade tomada como promoÃÃo de uma experiÃncia de si (DELORY-MOMBERGER, 2008; WARSCHAUER, 2001), que se alinha a elaboraÃÃes de projetos de vida, aspecto vital, sobretudo para as populacÃes juvenis em estado de pauperizaÃÃo. Ainda, aponto a necessidade de conceituar o sujeito das prÃticas de saÃde como sujeito biopsicossocial e espiritual / In search of understanding spiritual experience in the context of the host of the person in drug abusing and his family, I have started from the performance in the core of the Health Family Strategy (ESF), working with prevention and health promotion. I have chosen a qualitative perspective through action-research (Barbier, 2007) and I have analyzed the articulation of the spiritual dimension related to the expended clinic resources in the context of the person host in drug abusive use and family. To contemplate the objectives I came to realize expanded host according to the host which is extended to the neighborhood, focusing on the possibilities of knowledge production of the social groups in the territory (Valla, 1998; Freire 1967, 1992, 2003, 2005), aiming at social networks strengthen of formal and informal therapeutic support. I have linked the spiritual knowledge of our culture (Spiritist Doctrine as religion, philosophy and science) and from the population culture â to the praying ways in the several matrixes of faith understanding (VASCONCELOS, 1999, 2001, 2006, 2009, 2010). I have analyzed the speech of the individuals and their families complexifying the look of the host carried out in ESF, it was found the spirituality seen above all as meaning production for life (Kardec, 1804-1869, 1858, 2003, 2008; Amui 2011; PUTTINI, 2008, 2009),it was sought in the social instances of Grupo Acolhida, in the home visits and in the Grupo de PercepÃÃo Juvenil that I have founded in the Gabriel Cavalcante School for prevention action of drug abusive use in the interface with health promotion mediated by art. Always searching the perspective of the person in drug abusive use in the promotion of a qualified listening I have confirmed the permanent need of meaning production in the existential and spiritual field to the experiences to be produced by the individuals in the context of what we name guided experience (carried out by educator in a group). I have understood the need of a permanent formation taken as practical reading of an interdisciplinary nature to the health unit professionals which is capable of nurturing of the very social praxis established by ESF in the territory also feeding the social and health equipment belonging to community and Public Power. It is also result of this study is finding the potential of the spiritual dimension of fluid therapy with rationality in health (ERBERELI, 2013) using the technique of laying on hands (spiritist pass), which is allied with the prayer in the resource field of the extended clinic, in the context of host who is lived in the ESF. I emphasize the labor value with spirituality taken as a promotion of an experience of oneself. (Delory-Momberger, 2008; Warschauer, 2001), which aligns to the elaborations of life projects, vital aspect, especially for juvenile populations with impoverishment. Still, I point out the need to conceptualize the subject of health practices as biopsychosocial and spiritual subject.

Considerando a espiritualidade como parte do conceito de saúde do indivíduo e suas repercussões no viver a doença crônica, realizou-se o presente estudo. Trata-se de um estudo exploratório, com metodologia quanti-qualitativa que teve como objetivo principal identificar e compreender o papel da espiritualidade no manejo da doença crônica do idoso. Procurou-se ainda conhecer o perfil dos idosos participantes do estudo, as mudanças de vida ocasionadas pelo diagnóstico da doença crônica e a compreensão de como a religião/espiritualidade/fé interfere neste processo. O método da análise de conteúdo de Bardin foi escolhido para interpretação dos discursos. O estudo foi realizado com 20 idosos portadores de doença crônica atendidos no Instituto Paulista de Geriatria e Gerontologia José Ermírio de Moraes (IPGG), instituição que tem como missão promover o envelhecimento saudável e a integração social do idoso. A coleta de dados foi realizada em outubro de 2010, através de entrevistas semiestruturadas. Os idosos possuíam entre 60 e 81 anos, sendo 65% mulheres e 35% homens, 65% casados, 20% viúvos e 15% divorciados. Quanto à ocupação, 80% são aposentados, 10% do lar/donas de casa, 10% estão ativos no mercado de trabalho. Com relação às condições de moradia, 85% residem em casa própria, 10% em casas de familiares e 5% em casa alugada, 50% residem com cônjuge e filhos ou netos, 35% apenas com cônjuge, 10% moram sozinhos e 5% apenas com filho. Quando questionados quanto às crenças religiosas, todos os participantes referiram pertencer a uma doutrina religiosa e dentre as religiões 75% declarou-se católico, 20% evangélico e 5% espírita. A doença crônica mais prevalente foi a Hipertensão Arterial Sistêmica (HAS), referida por 45% dos participantes, seguida do diabetes mellitus, presente em 35% dos idosos. A análise dos discursos resultou nos seguintes temas centrais: impacto multidimensional da doença crônica, enfrentamento e expectativas dos idosos. Na análise do impacto multidimensional da doença crônica, identificaram-se as seguintes unidades temáticas: impacto no estilo de vida, impacto emocional e impacto socioeconômico. Com relação ao enfrentamento da doença crônica, foram analisados o enfrentamento individual, o suporte social e a espiritualidade/religiosidade/fé. Quanto às expectativas, as unidades temáticas identificadas foram expectativas quanto à saúde e quanto ao sentido da vida. Os resultados evidenciaram as mudanças trazidas pelo diagnóstico da doença crônica e suas implicações na adaptação ao novo modo de vida. O manejo destas alterações é complexo e diversos fatores influenciam positivamente e negativamente no modo de lidar com a nova condição. Os resultados mostraram que a espiritualidade/religiosidade/fé interfere de maneira positiva no enfrentamento dos obstáculos e dificuldades da vida, fortalece a resiliência do paciente, melhorando assim, sua qualidade de vida. Para que o manejo da doença crônica seja bem sucedido, o profissional de saúde atuante na assistência ao idoso portador de doença crônica deve ter a sensibilidade de compreender o idoso dentro de seu contexto cultural e fortalecer o entendimento e responsabilização do paciente quanto a sua condição crônica. / This study was carried out considering spirituality as part of the concept of health and its impacts on living with a chronic disease. It is an exploratory study with quanti-qualitative methodology that aimed to identify and understand the role of spirituality in the management of chronic disease of the elderly, by identifying the profile of individual participating in the study, the life changes caused by diagnosis of chronic disease and how religion/spirituality/faith interferes in this process. The technique of contents analysis of Bardin was chosen for the interpretation of discourse. The study was conducted with 20 elderly patients with chronic disease treated at the Instituto Paulista de Geriatria e Gerontologia José Ermírio de Moraes (IPGG), an institution whose mission is to promote healthy aging and social integration of the elderly. Data collection was conduted in October 2010, through semi-structured interviews. The elderly had between 60 and 81 years, being 65% women and 35% men, 65% married, 20% widowed and 15% divorced. As to occupation, 80% are retired, 10% housewives, 10% are active in the labor market. About the conditions of living, 85% live in their own home, 10% in relatives house and 5% in rented accommodation, 50% live with spouse and children or grandchildren, 35% with spouse, 10% living alone and 5% living with children. When asked about their religious beliefs, all participants reported belonging to a religious doctrine, 75% declared themselves Catholic, 20% Protestant and 5% Spiritualist. The most prevalent chronic disease was High Blood Pressure, reported by 45% of the respondents, followed by Diabetes, present in 35% of the elderly. The discourse analysis resulted in the following themes: the multidimensional impact of chronic disease, coping and expectations of the elderly. In the analysis of the multidimensional impact of chronic disease, we identified the following thematic units: impact on lifestyle, emotional impact and economic impact. When regarding to coping with chronic illness, we analyzed the individual coping, social support and spirituality/ religion/ faith. As for expectations, thematic units identified were expectations about health and expectations about the meaning of life. The results demonstrate the changes brought by the diagnosis of chronic disease and its implications for adaptation to the new way of life. Management of these changes is complex and many factors influence both positively and negatively in dealing with the new condition. The results show that spirituality/religion/faith interferes positively in addressing the obstacles and difficulties of life, strengthen the resilience of the patient, thus improving their quality of life. For chronic disease management to be successful, health professionals active in assistance of the elderly with chronic illness should have the sensitivity to understand the elderly within their cultural context and strengthen their understanding and their accountability about the chronic condition.

This essay is an analysis of the religious aspects of Crome Yellow. The main focus is to discover what Aldous Huxley’s views on religion were at the time he wrote Crome Yellow and to explore how Huxley’s contemporary surroundings influenced his views on religion. Huxley was born into a family and a society where there was a conflict between science and religion and this conflict together with the crises of his early life, came to affect him greatly. This essay conducts an analysis of Crome Yellow by utilizing Peter Berger’s theory of social construction, which includes information about Huxley’s contemporary surroundings. Huxley seems to have been ambiguous towards religion. He was concerned about the future of society and opposed to organized religion. He was longing for answers and meaning, and he had begun to form a spiritual belief where colour and light are central. These spiritual aspects can be seen as the beginning of Huxley’s spiritual enlightenment.

abstract: Art is a form of spiritual expression that is thriving in many Indigenous cultures. It can take many forms, meanings and have a multitude of emotional, mental, physical and spiritual effects on its creator as well as its audience. Amongst American Indians, art has been a method for maintaining holistic well-being intended to heal and cope with traumatic experiences. In this thesis, I examine the western societal and cultural influences that have led to the loss of cultural identity and examine approaches and practices that aim to re-establish a resilient connection to identity and well-being using art as a spiritual catalyst. Literary research and articles were reviewed related to the issue of art as a form of spiritual expression in Indigenous cultures. An autoethnography was conducted with the intent to record and reflect on the well-being of the researcher in relation to her artistic expression. Journaling and vlogging were used as research methods and painting, sketching, and beading was used as artistic methods. Over the course of six months, over 50 videos with 30 hours of raw footage were recorded; averaging 2 hours per day. The results are reflected in the researchers free-flowing and emotionally driven reflection of experiences that have driven her artwork. This thesis supports the establishment of art as a form of spiritual expression for transforming the current western focused health care paradigm to one that recognizes, values and employs Indigenous insight, methodologies, worldviews, culture and spirituality. / Dissertation/Thesis / Masters Thesis American Indian Studies 2018

Talking about spirituality can be uncomfortable. The topic is especially precarious within the sphere of education. Despite the discomfort and precarity, many scholars argue that there may be room in the postmodern curriculum for safe, open, and generative dialogue about religion and spirituality as cultural phenomena. These curriculum theorists (see Slattery, 2013; Doll, 2002; Huebner, 1991; Noddings, 2005; Whitehead, 1967a/1929; Wang, 2002) propose a sensitive critique of spirituality and religion that can lead to cultural healing, re-membering, re-integration and re-collection (Huebner, 1991). In an increasingly fractured world (Slattery, 2013), where spiritual and religious underpinnings cause an array of conflict, this study works toward critical dialogue in a secondary level public school art classroom. Through art-making, writing, and class discussions, the teacher and student researchers explored, critiqued, and de/constructed their own spirituality<&mdash> with the aim of aggregating, accommodating (Rolling, 2011) and appreciating ways of thinking, being, and practicing that were different from their own. The project adopted A/r/tography as a qualitative research methodology, which views art-making, writing, and conversations as generative pools of data that can produce new understandings, meanings, and potentialities (Irwin et al., 2006; Irwin & de Cosson, 2004; Irwin & Springgay, 2008).

In Always Willing, Always Able - Living Beyond Your Means, the author offers sensible biblical principles and guidelines for living victoriously. While traipsing through the pages of this book you will find yourself laughing, crying, and even stopping to ponder over some thought-provoking topics. These pivotal keys coupled with inspiring accounts of her own life are for common people who desire a healthy, fulfilling life in spite of circumstances that crop up in the fields of everyday life. You will meet God the Father, God the Son, and God the Holy Spirit, providing an opportunity to begin your own journey towards understanding each one and truly valuing their existence as you never thought possible. The book was written not because the author believes she has all of the answers; quite the opposite is true. It was written because she had so many questions in her early Christian walk. Questions like how can we possibly live a victorious life while planted in the middle of a chaotic world, and can we really possess the ability to relate to a spiritual being who is larger than life, and even more confusing, a being that cannot be seen with the physical eye? Can this being seriously provide everything that we actually need to survive in a world so full of uncertainty? Through outcomes of various circumstances in life, and woven through each venture, is proof of God’s existence at every twist and turn, even before she had a God thought. Join the author as she walks through some strikingly provocative circumstances not only specific to her own life, but similar conditions readers may have found themselves in the midst of at some point in their own lives. The author shares how it isn’t necessary to be a scholar in order to understand the Bible and its inherent principles. Required only is a genuine will, steadfast desire, great passion, and a heart to understand the truth of the Word. It’s possible to glean pertinent revelation from this amazing book that can and will deliver you from whatever circumstance you view as bigger than life. This book is not for the faint at heart, or those unwilling to change, but written purposely for those who are earnestly seeking something different. / https://dc.etsu.edu/etsu_books/1023/thumbnail.jpg

Research in the areas of religion and spirituality and positive psychology have experienced considerable growth within the past two decades. Such growth has led to a plethora of research identifying important constructs in both areas and key relationships among them. The current literature is, however, limited by unclear distinctions between the constructs of religion and spirituality, and a general lack of research into their associations with positive psychological traits and mental health status. As such, the present study aimed to investigate a new model of spirituality, the RiTE model, which is a three-part model designed to capture the multifaceted nature of the spiritual experience. The RiTE model was investigated in its relationship with mental health status in the context of a parallel mediation model, with self-forgiveness, gratitude, and mindfulness serving as parallel mediators. Results suggested that ritualistic and existential spirituality displayed direct associations with mental health status (positive and negative, respectively), while theistic spirituality displayed indirect associations. Indirect associations between theistic spirituality and mental health status were primarily a function of higher levels of gratitude, while existential spirituality was associated with higher levels of all three mediator variables. Clinicians may benefit from utilizing this knowledge when conceptualizing an individual’s spiritual worldview and utilizing spirituality when attempting to enhance client resilience via positive psychological approaches. Future studies should provide further insight into these treatment applications in addition to further clarifying the nuanced mechanisms of the spirituality-mental health association.

Growing evidence for the salubrious association of spirituality with physical and mental health related outcomes has led to the consideration of spirituality as a protective factor against suicidal behavior. Although support for this basic association is robust, particularly in the context of religious belief and attendance, spirituality has yet to be explored as it relates to psychache—intense, unrelenting psychological pain. Additionally, self-forgiveness has emerged as an important protective factor against suicidal behavior, but has not been explored in the context of psychache. Following a model developed by Webb, Hirsch, and Toussaint (2015), we examine the protective role of spirituality on suicidal behavior, based on three dimensions of spirituality: ritualistic, theistic, and existential. Cross-sectional data were collected from the self-report surveys of 262 individuals drawn from the larger U.S. community. Results suggest that existential spirituality may be the dimension of spirituality most robustly associated with suicidal behavior. Further, self-forgiveness and psychache were found to be mediators of the relationship between existential spirituality and suicidal behavior. Synthesis of the findings from this study, and the implications thereof, are discussed.