Spiritual Meaning in Life and Values in Patients With Severe Mental Disorders

Huguelet, Philippe; Mohr, Sylvia; Olié, Émilie; Vidal, Sonia; Hasler, Roland; Prada, Paco; Bancila, Mircea; Courtet, Philippe; Guillaume, Sébastien; Perroud, Nader

doi:10.1097/nmd.0000000000000495

Cited by 34 publications

(15 citation statements)

References 36 publications

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“…However, about one-third of participants with religious experiences kept their distance from such experiences or were uncertain whether they were authentic or belonged to BD. Huguelet et al (2016) assessed the subjective importance of religion and spirituality and found a much higher prevalence of what they called 'essential spirituality' in the patient group with a diagnosis of schizophrenia (41%) compared to BD (6%). Measured in their study was religious affiliation, private/public practice, importance in daily life, and religion or spirituality as a provider of meaning to life.…”

Section: Discussionmentioning

confidence: 99%

“…Religion has been reported to play an important role in coping with serious mental illness and can serve as a positive source for recovery for many patients with such a condition (Huguelet et al 2016;Koenig 2009;Mohr et al 2012). Religion is likely to sustain hope, a positive sense of self, comfort, meaning of life, enjoyment of life, love, and compassion (Mohr et al 2006).…”

Section: Religion and Serious Mental Illnessmentioning

confidence: 99%

“…Studies that examine the relation between religiousness and BD in particular, are scarce, heterogeneous in design, and show mixed results. They usually investigate relations between religious variables and symptoms of BD (Azorin et al 2013;Huguelet et al 2016;Stroppa and Moreira Almeida 2013;Stroppa et al 2018), measures of well-being or quality of life (Huguelet et al 2016;Stroppa and Moreira Almeida 2013;Stroppa et al 2018), or measures of resilience (Mizuno et al 2018). The current study is focused not on the relation between health outcomes and religious variables in BD but on explanations of particular experiences related to this illness, namely, on experiences that patients perceive as religious or spiritual.…”

Section: Religion and Serious Mental Illnessmentioning

confidence: 99%

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Holy Apparition or Hyper-Religiosity: Prevalence of Explanatory Models for Religious and Spiritual Experiences in Patients with Bipolar Disorder and Their Associations with Religiousness

et al. 2019

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One point that emerges from qualitative research on religion and bipolar disorder (BD) is the problem patients with BD experience in distinguishing between genuine religious experiences and hyper-religiosity. However, clinical practice does not obviously address communication about differences in explanatory models for illness experiences. The aim of the current study is first to estimate the frequencies of different types of explanations (medical versus religious) for experiences perceived as religious and related to BD, second to explore how these types relate to diagnosis and religiousness, and third to explore the frequency of expectation of treatment for religiosity. In total, 196 adult patients at a specialist outpatient center for BD in the Netherlands completed a questionnaire consisting of seven types of explanations for religious experiences and several items on religiousness. Of the participants who had had religious experiences (66%), 46% viewed the experiences as 'part of spiritual development' and 42% as 'both spiritual and pathological,' 31% reported 'keeping distance from such experiences,' and 15% viewed them as 'only pathological.' Measures of religiousness were positively associated with 'part of spiritual development' and negatively associated with 'keeping distance from the experiences' and 'only pathological.' Half of the sample viewed religiosity as an important topic in treatment. It can be hypothesized that strength of religiousness may help people to integrate destabilizing experiences related to BD into their spiritual development. However, the ambiguity of strong religious involvement in BD necessitates careful exploration of the subject in clinical practice.

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Section: Discussionmentioning

confidence: 99%

Section: Religion and Serious Mental Illnessmentioning

confidence: 99%

Section: Religion and Serious Mental Illnessmentioning

confidence: 99%

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Holy Apparition or Hyper-Religiosity: Prevalence of Explanatory Models for Religious and Spiritual Experiences in Patients with Bipolar Disorder and Their Associations with Religiousness

et al. 2019

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“…We suggest that one source of support for help-seekers is the church, a physical location and social group who can be depended upon for support and a set of practices that provide meaning. 49 In contrast, the psychics had a metaphysical account of their voices, less constrained by doctrine and therefore, perhaps more accommodating of their specific circumstances and experiences. This group may have relied less on communal organization because of their differences in belief, although it should be noted that some psychics did have spiritual organizations to which they belonged in which they often found comfort (see individual quotations in table 4 for instances of this).…”

Section: Discussionmentioning

confidence: 99%

Varieties of Voice-Hearing: Psychics and the Psychosis Continuum

Powers

Kelley

Corlett

2016

Schizophrenia Bulletin

109

136

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Hearing voices that are not present is a prominent symptom of serious mental illness. However, these experiences may be common in the non-help-seeking population, leading some to propose the existence of a continuum of psychosis from health to disease. Thus far, research on this continuum has focused on what is impaired in help-seeking groups. Here we focus on protective factors in non-help-seeking voice-hearers. We introduce a new study population: clairaudient psychics who receive daily auditory messages. We conducted phenomenological interviews with these subjects, as well as with patients diagnosed with a psychotic disorder who hear voices, people with a diagnosis of a psychotic disorder who do not hear voices, and matched control subjects (without voices or a diagnosis). We found the hallucinatory experiences of psychic voice-hearers to be very similar to those of patients who were diagnosed. We employed techniques from forensic psychiatry to conclude that the psychics were not malingering. Critically, we found that this sample of nonhelp-seeking voice hearers were able to control the onset and offset of their voices, that they were less distressed by their voice-hearing experiences and that, the first time they admitted to voice-hearing, the reception by others was much more likely to be positive. Patients had much more negative voice-hearing experiences, were more likely to receive a negative reaction when sharing their voices with others for the first time, and this was subsequently more disruptive to their social relationships. We predict that this sub-population of healthy voice-hearers may have much to teach us about the neurobiology, cognitive psychology and ultimately the treatment of voices that are distressing.

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“…This includes spiritual issues in general, eg. finding meaning and purpose in life, ("existential"), (Galanter et al, 2011, Huguelet, 2016, and a religious faith in particular, (Borras et al, 2007, Mohr et al, 2012. Clinicians often find these issues difficult to address, (Borras et al, 2010).…”

Section: Introductionmentioning

confidence: 99%