Spiritual Struggles among Atheists: Links to Psychological Distress and Well-Being

Religious and spiritual struggles (R/S struggles)—tension or conflicts regarding religious or spiritual matters—have been robustly linked to greater psychological distress and lower well-being. Most research in this area has relied on samples consisting predominantly of participants who believe in god(s). Limited research has examined R/S struggles among atheists, generally conflating them with agnostics and other nontheists. This study investigated the prevalence of R/S struggles among atheists and compared atheists to theists in two samples (3978 undergraduates, 1048 Internet workers). Results of a multilevel model showed that atheists experience less demonic, doubt, divine, moral, and overall R/S struggles than theists, but similar levels of interpersonal and ultimate meaning struggles. Correlation and regression analyses among atheists demonstrated links between moral, ultimate meaning, and overall R/S struggles and greater distress (depression and anxiety symptoms) as well as lower well-being (life satisfaction and meaning in life). Even after controlling neuroticism, ultimate meaning struggles continued to predict lower well-being and higher distress across samples; moral struggles also predicted distress independently. This study demonstrates the relevance of R/S struggles to atheists and reinforces the applicability of previous results to atheist samples, but also highlights substantial differences between atheists and theists in certain R/S struggles

Faith, Flight and Foreign Policy: Effects of war and migration on Western Australian Bosnian Muslims

This article examines the nexus between war, religion and migration through a series of qualitative interviews with Bosnian Muslim humanitarian entrants to Western Australia. By utilising a three-tiered model for assessing religiosity, the interviews reveal that a substantial number of participants placed a greater emphasis on Islam during the Balkan conflict. The way in which individual religiosity was expressed upon resettlement in Western Australia was largely determined by pre-migration religiosity and postmigration contact with other Muslims. In particular, migrants with a low level of Islamic knowledge tended to internalise the values and ideas of more conservative Muslims upon arriving in the receiver-nation. Meanwhile, those with a well-developed pre-migration understanding of Islam tend to resist outside influence and continue their original beliefs and practices. The findings demonstrate that conflicts at the state level frequently precipitate psychological crises of identity at the personal level; this in turn has an effect on the cultural and political landscape of migrant receiving nations

Adapted behavioural activation for the treatment of depression in Muslims

Background Incorporating religious beliefs into mental health therapy is associated with positive treatment outcomes. However, evidence about faith-sensitive therapies for minority religious groups is limited. Methods Behavioural Activation (BA), an effective psychological therapy for depression emphasising client values, was adapted for Muslim patients using a robust process that retained core effective elements of BA. The adapted intervention built on evidence synthesised from a systematic review of the literature, qualitative interviews with 29 key informants and findings from a feasibility study involving 19 patients and 13 mental health practitioners. Results Core elements of the BA model were acceptable to Muslim patients. Religious teachings could potentially reinforce and enhance BA strategies and concepts were more familiar to patients and more valued than the standard approaches. Patients appreciated therapist professionalism and empathy more than shared religious identity but did expect therapist acceptance that Islamic teachings could be helpful. Patients were generally enthusiastic about the approach, which proved acceptable and feasible to most participants; however, therapists needed more support than anticipated to implement the intervention. Limitations The study did not re-explore effectiveness of the intervention within this specific population. Strategies to address implementation issues highlighted require further research. Conclusions The adapted intervention may be more appropriate for Muslim patients than standard therapies and is feasible in practice. Therapist comfort is an important issue for services wishing to introduce the adapted therapy. The fusion of conceptual frameworks within this approach provides increased choice to Muslim patients, in line with policy and research recommendations

Religious Factors and Hippocampal Atrophy in Late Life

Despite a growing interest in the ways spiritual beliefs and practices are reflected in brain activity, there have been relatively few studies using neuroimaging data to assess potential relationships between religious factors and structural neuroanatomy. This study examined prospective relationships between religious factors and hippocampal volume change using high-resolution MRI data of a sample of 268 older adults. Religious factors assessed included life-changing religious experiences, spiritual practices, and religious group membership. Hippocampal volumes were analyzed using the GRID program, which is based on a manual point-counting method and allows for semi-automated determination of region of interest volumes. Significantly greater hippocampal atrophy was observed for participants reporting a life-changing religious experience. Significantly greater hippocampal atrophy was also observed from baseline to final assessment among born-again Protestants, Catholics, and those with no religious affiliation, compared with Protestants not identifying as born-again. These associations were not explained by psychosocial or demographic factors, or baseline cerebral volume. Hippocampal volume has been linked to clinical outcomes, such as depression, dementia, and Alzheimer's Disease. The findings of this study indicate that hippocampal atrophy in late life may be uniquely influenced by certain types of religious factors

Psychological characteristics of religious delusions

Purpose Religious delusions are common and are considered to be particularly difficult to treat. In this study we investigated what psychological processes may underlie the reported treatment resistance. In particular, we focused on the perceptual, cognitive, affective and behavioural mechanisms held to maintain delusions in cognitive models of psychosis, as these form the key treatment targets in cognitive behavioural therapy. We compared religious delusions to delusions with other content. Methods Comprehensive measures of symptoms and psychological processes were completed by 383 adult participants with delusions and a schizophrenia spectrum diagnosis, drawn from two large studies of cognitive behavioural therapy for psychosis. Results Binary logistic regression showed that religious delusions were associated with higher levels of grandiosity (OR 7.5; 95 % CI 3.9–14.1), passivity experiences, having internal evidence for their delusion (anomalous experiences or mood states), and being willing to consider alternatives to their delusion (95 % CI for ORs 1.1–8.6). Levels of negative symptoms were lower. No differences were found in delusional conviction, insight or attitudes towards treatment. Conclusions Levels of positive symptoms, particularly anomalous experiences and grandiosity, were high, and may contribute to symptom persistence. However, contrary to previous reports, we found no evidence that people with religious delusions would be less likely to engage in any form of help. Higher levels of flexibility may make them particularly amenable to cognitive behavioural approaches, but particular care should be taken to preserve self-esteem and valued aspects of beliefs and experiences

Application of Ligninolytic Enzymes in the Production of Biofuels from Cotton Wastes

The application of ligninolytic fungi and enzymes is an option to overcome the issues related with the production of biofuels using cotton wastes. In this dissertation, the ligninolytic fungus and enzymes were evaluated as pretreatment for the biochemical conversion of Cotton Gin Trash (CGT) in ethanol and as a treatment for the transformation of cotton wastes biochar in other substances. In biochemical conversion, seven combinations of three pretreatments (ultrasonication, liquid hot water and ligninolytic enzymes) were evaluated on CGT. The best results were achieved by the sequential combination of ultrasonication, hot water, and ligninolytic enzymes with an improvement of 10% in ethanol yield. To improve these results, alkaline-ultrasonication was evaluated. Additionally, Fourier Transform Infrared (FT-IR) and principal component analysis (PCA) were employed as fast methodology to identify structural differences in the biomass. The combination of ultrasonication-alkali hydrolysis, hot liquid water, and ligninolytic enzymes using 15% of NaOH improved 35% ethanol yield compared with the original treatment. Additionally, FT-IR and PCA identified modifications in the biomass structure after different types of pretreatments and conditions. In thermal conversion, this study evaluated the biodepolymerization of cotton wastes biochar using chemical and biological treatments. The chemical depolymerization evaluated three chemical agents (KMnO4, H2SO4, and NaOH), with three concentrations and two environmental conditions. The sulfuric acid treatments performed the largest transformations of the biochar solid phase; whereas, the KMnO4 treatments achieved the largest depolymerizations. The compounds released into the liquid phase were correlated with fulvic and humic acids and silicon compounds. The biological depolymerization utilized four ligninolytic fungi Phanerochaete chrysosporium, Ceriporiopsis subvermispora, Postia placenta, and Bjerkandera adusta. The greatest depolymerization was obtained by C. subvermispora. The depolymerization kinetics of C. subvermispora evidenced the production of laccase and manganese peroxidase and a correlation between depolymerization and production of ligninolytic enzymes. The modifications obtained in the liquid and solid phases showed the production of humic and fulvic acids from the cultures with C. subvermispora. The results of this research are the initial steps for the development of new processes using the ligninolytic fungus and their enzymes for the production of biofuels from cotton wastes

The role of religiousness in anxiety, depression, and happiness in a Jewish community sample: A preliminary investigation

Although social scientists have convincingly demonstrated relationships between religious beliefs/practices and mental health, almost none of the empirical findings or related theory apply specifically to Jews. To address this limitation, we investigated the role of Jewish religiousness in anxiety, depression, and happiness, in a large Jewish community sample (n 1⁄4 565). Several facets of global Jewish religiousness were examined, as well as a theoretically based Jewish religious variable, trust in God. A self-report measure of trust in God was created, and factor analyses yielded two reliable and valid subscales: trust in God and mistrust in God. Contrary to our hypotheses, global Jewish religiousness was on the whole unrelated to mental-health functioning. As expected, higher levels of trust in God were associated with less anxiety and depression, and greater personal happiness, whereas inverse associations emerged for the unanticipated but robust mistrust subscale

Community attitudes towards culture-influenced mental illness: scrupulosity vs. nonreligious OCD among orthodox jews

Culture may particularly influence community attitudes towards mental illness, when the illness itself is shaped by a cultural context. To explore the influence of culture-specific, religious symptoms on Orthodox Jewish community attitudes, the authors compared the attitudes of 169 Orthodox Jews, who randomly viewed one of two vignettes describing either religious or nonreligious obsessive–compulsive disorder (OCD). Results indicate that though participants were equally likely to perceive both vignettes as mental illness, they were less likely to endorse psychological/medical explanatory models and help-seeking, and conversely more likely to endorse social–religious explanations, religious help-seeking, and stigma in relation to religious OCD. Nevertheless, psychological/medical models and help-seeking were more strongly endorsed for both religious and nonreligious OCD. Beyond implications for Orthodox Jewish community actions, these findings suggest that attitudes towards mental illness may depend on how symptoms relate to community culture