Many individuals who present for treatment of a psychiatric disorder have strong and well-formed spiritual or religious beliefs. Can this characteristic be leveraged to help alleviate symptoms and behaviors, or does it act as a barrier by its rigidity and resistance to new or nonorthodox solutions?
If it is culturally appropriate for the individual, and if they want or welcome such an approach, then yes, it's potentially therapeutically useful.
If it is included without the individual's involvement in treatment planning, and particularly if it's a one-size-fits-all approach and the treatment involves the therapist trying to impose their own beliefs, then it is potentially very harmful, will make the development of a true therapeutic relationship between you and the person difficult if not impossible, and will potentially cause many people to drop out of treatment.
If treatment is coerced (eg court-mandated), it is even more important that the treatment offered is not only religious or spiritually based.
http://www.quickanddirtytips.com/business-career/legal/does-mandatory-aa-violate-constitution
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If the person has a serious and persistent mental illness, then these issues need to be approached with great caution.
To me spirituality & religions go hand in hand.Religion is process for human being in cultivating in him a culture or belief in the line which his birth which has been nurtured ,observe & practice by his family environment.
This religion practice calls firm faith in his belief which in quotes of time & practice .Establishes a divinity withim him ,help him throu his conscious & subconscious mind create a behaviour in the family ,in the society in the environment where he moves.
The above also becomes automatically a part of spirituality it mean throu religion ,he has follows spirituality for other with the help of subconscious mind he take a reports to power of prayer ,& meditation calculative his mind & mode in the very higher order to make his life befitting to his birth accordingly to his Action /Karmas.
Any type of psy disorder is related to mind also to say a Karmas do not help him to reflect a right course of Action throu is conscious & subconscious mind .
It is in this light ,person with spirituality with his control & spiritual mind help the psy disorder person to create a vibratory forces with in the center point of his forehead .Which certainly create a kind of feeling of peace ,in the mind.
To me & with my personal with my experience faith healing place & very important movement in the bodly & health disturbance ,Dr s' medicine & antibiotic treatment help to curve relief & pain to the suffers but with the help of medicine .I have experience that I have placed the smile on the patient in their invest psy disorder in Relief after the surgery & including Bypass surgery.
Dear Neil,
Excellent question and likewise excellent responses . . . Many valid points have been made. As a clinical psychologist with over 30 years of experience, particularly with adult patients with concurrent disorders, I have found that I can often use the established and espoused spiritual or religious beliefs of my patients to their advantage.
A common example, from my clinical practice experience, is use of their spiritual and religious beliefs to provide "hope" (true hope, not "false hope") --- which has been clearly empirically established to be associated with positive therapeutic outcomes (for a number of both mental and physical disorders). The bottom line, is to individualize our therapeutic approach, using whatever resources we have available to us in a humanistic manner (and with the application of the principles of "best practices" in mind), in order to do our best to help our patients.
Sincerely,
Lou
My clinical practice as a psychoanalyst demonstrates two different things. Curabo effects are part of all medical and psychological treatments: Curabo effects ("I expect improvement, my healing") are determined by hope and treatment expectancy, therefore religious beliefs can trigger positivly the process quality and the quality of results of treatments. Why? Hope and treatment expectancy are common factores of a generic model of psychotherapy. In addition to that religious beliefs can support forgiveness and reconciliation. But religious beleifs can also trigger negatively treatment outcome if narzisstic phenomena are part of a closed and a delusional or obsessive system (folie en groupe).
Bornelli et al. (2013) demonstrated in a review among 43 publications (published in the top 25 % of psychiatry and neurology journals according to the ISI journals citation index) between (1990-2010) , thirty-one (72.1 %) found a relationship between level of religious/spiritual involvement and less mental disorder (positive), eight (18.6 %) found mixed results (positive and negative), and two (4.7 %) reported more mental disorder (negative). All studies on dementia, suicide, and stress-related disorders found a positive association, as well as 79 and 67 % of the papers on depression and substance abuse, respectively. In contrast, findings from the few studies in schizophrenia were mixed, and in bipolar disorder, indicated no association or a negative one. There is good evidence that religious involvement is correlated with better mental health and treatment results in the areas of depression, substance abuse, and suicide; some evidence in stress-related disorders and dementia; insufficient evidence in bipolar disorder and schizophrenia, and no data in many other mental disorders.
Bonelli RM, Koenig HG. Mental disorders, religion and spirituality 1990 to
2010: a systematic evidence-based review. J Relig Health. 2013 Jun;52(2):657-73.
doi: 10.1007/s10943-013-9691-4. Review. PubMed PMID: 23420279.
Egon
I work these days in research related to the well-being of Aboriginal people in Canada. The phrases 'religion' and 'spirituality' have particular meaning in this context. Religion is associated with the abuses of the Canadian Residential school legacy, the horrors of which is becoming better documented every year. In fact, attendance at a residential school or having a parent or grandparent attend one of these schools is considered a determinate of health and the root of intergenerational post-traumatic stress, which can in some instance lead to high suicide rates (over 20 times the norm for Canada in some aboriginal communities), high teen pregnancy rates, abuse, addictions and mental health issues. Spirituality is used as reference to traditional or neo-traditional aboriginal 'religious' practices.
I tend to avoid the word religion because it assume a series of culturally-bound beliefs as THE norm for a society. In Canada that norm would be based around Christianity - the same Christianity that historically refused to see Aboriginals in the Americas, Africa, Australia and NZ as being civilized and, hence colonists were given moral authority to treat such 'sub-humans' in a decidedly uncivilized manner. All of this is very problematic and much more complex than most would like.
Nonetheless, there is a growing body of empirical evidence that demonstrates that a revitalization of traditional culture, including local spiritualities as well as pan-Indian spirituality, has a positive outcome on well-being both at the community and individual levels. This is true not only in Canada but also in the USA and New Zealand and possibly elsewhere - whereever there is a colonial legacy of dehumanizing indigenous populations.
For instance, James Waldram and Gregory Brass demonstrate the efficacy of introducing pan-Indian spirituality to Aboriginal prison populations in Canada. This has been shown to reduce substance abuse and recidivism by upwards of 80%.
Another example, Chandler and Lalonde (Psychology, U of British Columbia) tracked suicide rates in BC first Nations communities for over 20 years and found that those communities demonstrating several indicators of cultural continuity (mainly governance but also language and cultural preservation) are able to keep their suicide rates near zero. Those communities that lack such things have exceptionally high suicide rates.
My own research into teen pregnacy rates showed that those communities able to say that 50% practices Aborigianl spiritualty have a teen fertility rate of 90/1000, which is quite high but not as hight as those communiites th at can claim no tradition (140/1000) Catholic communities (110/1000) or protestant communities (120/1000) - see www.iipj.org and look up my articles in the special issue on Indigenous Early Parenting for more details.
Here's a few other references for those interested:
McIvor, O. (2009). Language and culture as protective factors for at-risk communities. Journal of Aboriginal Health, November, 6-25. (http://www.naho.ca/jah/english/jah05_01/V5_I1_Protective_01.pdf) - this is a 'systematic' review of research empirically demonstrating the impact of revitalizing culture/spirituality (two things that are not seaprated in Aboriginal epistemologies).
Chandler, M. J., & Lalonde, C. E. (1998). Cultural continuity as a hedge against suicide in Canada’s First Nations. Transcultural Psychiatry, 35, 191-219.
Brass, G. M. (2008). Respecting the medicines: Narrating an Aboriginal identity. In L. J. Kirmayer,& G. G. Valaskakis (Eds.), Healing traditions: The mental health of Aboriginal peoples in Canada (pp. 355-380). Vancouver: UBC Press.
Adelson, N. (2008). Towards a recuperation of souls and bodies: Community healing and the complex interplay of faith and history. In L. J. Kirmayer, & G. G. Valaskakis (Eds.) Healing traditions: The mental health of Aboriginal peoples in Canada (pp. 272-288). Vancouver: UBC Press.
Kirmayer, L. J., & Valaskakis, G. G. (2008). Healing traditions: The mental health of Aboriginal peoples in Canada. Vancouver: UBC Press.
Waldram, J. B. (1993). Aboriginal spirituality: Symbolic healing in Canadian prisons. Culture, Medicine and Psychiatry, 17, 345-362.
Waldram, J. B. (1994). Aboriginal spirituality in corrections: A Canadian case study in religion and therapy. American Indian Quarterly, 18(2), Spring.
There is a lot more to be found.
Cheers!
I agree that religion and spiritual beliefs can be delusional and psychologically unhealthy, particularly if they involve rejection of and escape from self-responsibility, productive and ethical responsibility to others, and effective adaptive coping with the actual challenges of reality. Religious or spiritual orientations that encourage and reinforce egocentric/narcissistic self-preoccupation are particularly psychologically unhealthy, because that blocks the natural relational flow of one's energies, recoiled in continuous separate self-awareness and incessant mind chatter. Any religious or pseudo-spiritual orientation that encourages a narcissistic sense of superiority to and antagonism against other individuals and groups is also psychologically unhealthy. On the other hand, religion and spirituality can contribute to psychological healing and health if it involves greater experiential and empathic connection to the experiential truth of oneself, other individuals, and the relational or spiritual matrix of Being. That experiential connection to what is genuine or naturally real in oneself, other individuals, and the holistic relational reality produces greater authenticity, integrity, sincerity, emotional security, compassion, empathy, courage, and vitality. Psychologically healthy religion or spirituality involves courageously taking constructive growth-oriented risks because one trusts in the intrinsic goodness of reality, and is therefore willing to face psychological pain and discomfort for the sake of honoring and developing what is truly real, natural, and life-affirming in oneself and others. This brings to mind Abraham Maslow's distinction between growth-oriented or self-actualizing choices, in contrast to regression-oriented, deficiency-based, or escapist choices.
The development of psychologically healthy, non-sectarian, experiential (rather than theoretical or dogmatic) spiritual awareness in one's individual psychological development, interpersonal relationships, and contemporary society is discussed in two books which I have recently published on behalf of my late father, Dr. Max Hammer, an eminent Professor of Clinical Psychology and Psychotherapist. Further information is available in the attachment to this comment, and on my ResearchGate Profile.
A famous psychologist in the past suggested that religious belief was the result of stress induced abnormal experiences (known as mental health disorders in modern terms). He called these experiences 'Peak experiences', ones which were socially accepted for a small number of humans - Allah, Christ, Buddha, Moses etc. These few had their insights documented then defended to the death by the non peakers. Psychiatry then holds the role of making sure anyone who has spiritual emergence turned emergency experiences does not get 'peak' status as it threatens the now fully corrupted and vastly wealthy religious industry/Vatican and other corporate organizations. His name was Abraham Maslow.....
To reply to Heather Howes comment, I believe that Maslow viewed peak experience as involving above-normal psychological health, not below-normal psychopathology disorders. I am basing this interpretation on my careful reading of three of Maslow's most influential books, 1) Religion, Values, and Peak Experiences. 2) The Farthest Reaches of Human Nature. 3) Toward a Psychology of Being.
Maslow referred to peak experiences as involving self-actualization, developing one's human potentials to a greater than normal level of functioning, and making "growth-choices" rather than "regression-choices." According to Maslow, peak experiences involve a profound sense of serenity (inner peace) and well-being, rather than being "the result of stress induced abnormal experiences." Like Maslow, I, too, use the term Peak Experience to refer to above-normal rather than below-normal levels of psychological health and functioning. Therefore, I believe that some other term should be used to describe psychologically unhealthy kinds of religious or pseudo spiritual experiences.
Excuse me Barry but your bias is showing...
Who gets to judge another persons experience as above or below? If you are a believer of Christian accounts Jesus spent 40 days in the desert battling the devil before he emerged in a space of profound serenity. I don't suppose it was a pretty sight at times during the 40 days. When he kicked over the tables of the money changers in rage he was showing that serenity is not a stupor but a chosen state, perhaps an earn't state. Buddha spent 3 years eating berries in a woodland cave before he emerged, emaciated yet freed from his human fears. Both men would have been diagnosed and medicated without hesitation in today's world.
Madness is one of mankind's greatest fears, and for good reason, the loss of control of ones mind has resulted in banishment, torture and death for centuries. Dr Stanlov Groff 'allowed' his wife to 'lose it' and reorder herself in her own time while held in a safe space. She reported feeling more whole after each experience. It would be very interesting if people addressed physical and emotional causes while allowing an episode to run its course.
I know from personal experience that by the time I was given 'treatment' I had already faced my fears, gained my insights, met my spiritual self and the treatment was simply to keep my family and doctor happy. I later proved to myself that collective fear plays a large part. I had a medication free mania after the extraction of a very unhealthy root canal tooth and in just 3 days I was settled again, returning to university and have not had any problems since. Over all I feel my self actualization would not have been possible without having lost the social conditioning that I had inherited from my parents and society. It may simply be another, somewhat bumpy due to peaks and troughs, path to self realization.
Many religions and medicine puts a lot of energy into avoiding the void.... allow it, embrace it as the Shaman do and we will see huge breakthroughs in human psyche.
If spiritual experiences can be therapeutic, it raises the question of whether we should deliberately induce them as part of treatment...
http://fii.fi.tartu.ee/~helle/kool/AYA/Aya/Sessa2005.pdf
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Paul.
In the Polynesian models of mental health recovery spirituality is at least asked after and a support worker may offer to attend an event with their client. However to deliberately induce sounds a bit like impose and that could be very abusive to a person who is open and suggestive. If the spiritual intervention is religious it may even evoke deep fear in some people as most religions most guilt, judgement, conformity, sin and conditional love.
Everyone has something that anchors them to a happy reality from the past, be that a place, person, food, smell, sound, music etc. Spiritual is different and very personal for every human, for me its nature, bare feet on the ground, plants, animals, sea, sand and being ok with life being a journey rather than a destination. Its also about purpose, meaning, big picture belonging, forgiveness, empathy, love and acceptance.
The reality is that we all live in a world of uncertainty and unknown reality from existential perspectives. Meaning that we cannot predict future events with absolute certainty, and we have no knowledge or verified information as to what happens when we die, as our mind that integrates our conscious information, as a function of body, ceases to exist when our body dies. Many people believe that mind is a part of greater entity, soul, that continues to exist in another form of reality, and they find comfort in the belief of all knowing God, as a Supreme entity . But that is a faith based belief not subject to scientific or clinical investigation, Science, also in a way informs us that with Sun moving at approximately 118 miles per second around the Galactic center takes nearly 240 million years to complete a circle, and that no human being or the human race has ever experienced what the next second of existence of our Sun and the Earth will be. So in a way, it confirms the basic Uncertainty of our living existence. It is in this context that people have come to believe in spiritual values and religious faiths, and they all symbolically address human yearnings to understand and deal with Uncertainties of living.
All human beings, therapists and clients, have this existential uncertainty, and therapist should engage in discussion of these issues, if and when they surface in communication, highlighting Existential Mystery, and affirming some sense of connection for clients to the rest of the human race. This acknowledgement and respect of different peoples beliefs in faiths and religious or spiritual values, help the therapeutic dialogue to move on to what the present issues of coping with one's psychological issues or problems are, but also help therapist to stimulate and explore client's intact capacity for adaptive reasoning and thinking, fostering in client a sense of well being and how to use positive re directional strategies and engagement in "positively valued" activities to desist from engaging in "negatively valued" activities. We have outlined some of the strategies in our recently published collaborative book: Mind Stimulation Therapy: Cognitive Intervention for Persons with Schizophrenia (Ahmed and Boisvert). I have also started a Blog on existential thoughts and perspectives.
See www.existentialperspectives.wordpress.com or www.existentialperspectives.blogsport.com
So my take on this issue is when religious faiths and spiritual beliefs are brought into therapeutic dialogue, one needs to affirm the universality of such faiths in the context of coping with Uncertainties of living, and acknowledging acceptance of the Universal Mystery as part of our living existence, while mindful that rational discourse on the issue is not possible, but symbolic interpretations are. Use the discussion as long as it promotes client's well being, reducing client's stress and agitation and increasing his sense of contentment and motivation for productive change. Here clinical judgement needs to come into play as to determining how far to go.
Therapeutic process for psychiatric disorders appear to me a contradict although let me confess that i am not an expert to offer my views or make any comments in this respect ,I firmly believe that spirituality & religion go Hand in Hand .Religion is a system a practice ,a method which we have inherited from our culture from our family environment & other practice which we have view either in Temple or Church or Mosque .Spirituality is cultivated through this method & with the help of power of prayer ,Meditation ,the forces of spirituality generates throu our conscious mind & with the gradual development the process of intuition generates in our mind this practice helps us to carry out the activities of spiritual & faith healing in case of any disorder in our human body .
Thereby we are not to ignore the medical & surgical process of patient but the said healing process would certainly help to give relief to the patient & in quite good cases its help for the speedy recovery for the patient .
As has been noted many times above, often in more clinical terms, spiritual/religious beliefs are not all of the same nature. Some are healthy and can be leveraged for assistance and some are not healthy and cannot be leveraged. There is not a one size fits all answer for this question.
Interesting to hear everyone's thoughts about this, but FYI there is empirical research on this subject. Here are two papers, both indicating that spiritual/religious beliefs at baseline are associated at better outcomes in (secular) treatment. There is a larger body of research on integration of spirituality into treatment that is also relevant but thornier.
Article Self-rated importance predicts one-year outcome of patients ...
Article A test of faith in God and treatment: The relationship of be...
The biggest problem with religion in psychiatry is that it is usually a sign of the problem. Religious delusions are some of the most common among with hypochondriacal and possession of thoughts.
Very many of the psychiatric patients I have met have had some form of delusion associated with organised or more esoteric religions. I was struck by the number of people who believe they are Celtic gods a few years ago. I knew 'Daghda' very well and he was convinced he was the father of all Celtic gods in spite of having no 'Celtic' origin. He would discuss Celtic tribes in great detail and had a curious ability to be about 95% historically accurate. The 5% was the problem. He was at the centre of the universe in his view so all issues were going via him.
The poor chap is dead now and one of his predictions certainly was wrong. He used to threaten to jump in front of a train warning that if he was killed the whole human race would die.
I have had the privilege to meet several Jesus Christ's the odd weather god, and a couple of the Scandinavian pantheon. In all cases these people were very troubled by these delusions, in-spite of being a deity in their minds this was associated with persecution rather than power and they believed that the world was against them because of 'who they were'. Daghda used to frequently complain that people were stemming his thoughts. He was telling me about the evolution of the Brontosaurus one day (his version of course) when all of a sudden he spun round to look a two women at least 30 feet away from us. He was outraged that they were apparently trying to poo poo his ideas about dinosaurs.
I agree with William, who writes: "As has been noted many times above, often in more clinical terms, spiritual/religious beliefs are not all of the same nature. Some are healthy and can be leveraged for assistance and some are not healthy and cannot be leveraged. There is not a one size fits all answer for this question." Some mental health issues are caused by reaction to religious teaching, manifesting the guilt/shame/sin model which was used to pressure people into "behaving well." In addition, if religious practice is patriarchal, this can impact a woman's self-perception, leading to submissive, victim roles. If religious practice is taken on freely, the individual will soon realize that there are far more questions than answer. If you have a problem with anxiety, or hair-trigger anger, you are not inclined to wait for a solution, to meditate it out, to sit and reflect. ML
While religion can certainly be a focus for delusions as shown by comments above, spirituality and also religion can play a role in mental health recovery. My colleagues and I looked at this in the article below. Sadaaki Fukui works with the mental health recovery group at the University of Kansas in the School of Social Welfare
Fukui, S., Starnino, V. & Nelson-Becker, H. (2011). Spiritual well-being of people with psychiatric disabilities: The role of religious attendance, social network size and sense of control. Community Mental Health Journal. DOI 10.1007/s10597-011-9375-z
You can find a full text of the article Holly mentioned here;
https://www.researchgate.net/publication/49763542_Spiritual_well-being_of_people_with_psychiatric_disabilities_the_role_of_religious_attendance_social_network_size_and_sense_of_control
Holly, maybe you could post a reply here with a PDF of the article attached?
Regards,
Paul.
Article Spiritual Well-Being of People with Psychiatric Disabilities...
Paul, yes I will do that. Thanks for your encouragement. Here below is also a copy of the article attached.
I just finished editing a blog on this subject matter that people may find interesting:
http://mindstimulationtherapy.com/2014/12/28/existential-perspective-in-mind-stimulation-therapy/
I think their feed grade use as therapeutic substance ultimatly hinder the mental health......if not personal then social atleast.....exceptions are there. However there is a complete complex system regarding psychiatric manipulation including induced dreams are available in some religions, and such treatments are being used as motivational forces of any desired actions.
It helps greatly because the belief has an effect on good and bad in the human psyche
I concur with William Mayor that a one-sized response to this issue ought not frame an evaluation of the effects of spiritual beliefs on the treatment of mental health concerns. It is important not to take findings out of context.
In some of the current research, there are concerns about selection biases. Some religious beliefs in some contexts are a barrier to accessing treatment services; whereas others can facilitate treatment compliance and alliances with the treatment providers. We have a long way to go in this area of research. Quite often the measures employed in extant research focus on diagnoses or other higher order constructs. When the research can identify which beliefs are positive for treatment specific psychotic symptoms, emotional dysfunctions, and personality trait and self-oriented dysfunctions then it will be easier to draw conclusions about their efficacy. Hopefully, we are at a point of identifying some promising constructs for measuring spiritual beliefs relevant for evaluating spirituality in a specific cultural context, but I am afraid that we are experiencing some of the same barriers confronting the field of positive psychology and the strengths perspective in social work.
Let's not misuse statistical results, though. If those helped by religious beliefs outnumber those hampered by religious beliefs, it does not mean that religious beliefs are always preferable. On the contrary, it now begs further study, to determine exactly which religious beliefs are found to be helpful. We can't assume, at the outset, that all religious beliefs are beneficial.
It should be intuitively obvious. If a person's religious beliefs inform the person that he or she is vile, that won't help anyone. Equally, that everyone around them is hopelessly corrupt, and that they are called upon to do something about it, heaven knows, that's even worse. Worse for the person who feels he'll never measure up, and certainly worse for the poor souls the maniac is persecuting. Eh?
It all depends. Delusions can be dangerous. Let's not kid ourselves.
(Sorry, just saw José's response. I seem to have echoed many if his points. Was not knowingly plagiarizing, honest!)
Religion and Spirituality is psycho-neuro-immunology when we witness miracles of healing. Science now explains miracles of healing through the mind-body relationship. With prayer we awaken the spirit in our mind, and the transformed-spiritual mind causes hormonal and other chemical changes that eventually may result in healing.
Here's more info on "SCIENCE, RELIGION, AND SPIRITUALITY": https://www.amazon.com/gp/product/B00200KNPA/ref=dbs_a_def_rwt_hsch_vapi_tkin_p1_i0
In answer to your question, Neil, religious beliefs can be leveraged to benefit clients with regard to their psychological symptoms, though it's not as clear that this is true for psychosis. I think that my response is along the same lines as previous answers. Kenneth Pargament (1998) published an instrument named the RCOPE that assesses clients' use of positive (e.g., making spiritual connection, making benevolent religious appraisals) vs. negative forms of religious coping (e.g., passive faith, punishing God appraisals). In one study (Rosmarin et al., 2013) of psychiatric patients it was found that negative religious coping was associated with greater levels of suicidality, depression and anxiety, while positive religious coping was associated with lower levels of suicidality and depression and higher levels of psychological wellbeing. Positive religious coping was not significantly associated with levels of psychosis among patients in that study. However, Kenneth Pargament has conducted numerous studies of the relationships among positive and negative religious coping approaches and psychological symptoms and has also authored the books "Spiritually Integrated Psychotherapy" and "The Psychology of Religion and Coping." I hope my answer is helpful.
I think that every psychotherapist has to adapt as much as,possible to the worldview of the patient: this means that one has to know VERY well the religious background,, in order to use the resources of the speciific religion of the patient...this is a very culturally specific intervention! So beware that you cannot be a good therapist for everybody, we all are limited. Sometimes it is possible to ask enlightened patients about their views, resources and needs, however not every patient can do that . The essential is to evaluate and adapt to the patients world and be able to learn what are his resources and how we can enhace them
Yes, in the past this view was more important because the divine view was the dominant current of human thought.
today, as we know such a lot about neuro-biology and cognitive science, it is easier to adapt our interventions to the phyisiology and needs of the patient - outside of many words, and this is more precise - and still ll get mjore precise every year so that we can leave religion the the representatives of the cooresponding religion and really be scientific people.
this is a very interesting and engaging threat; I was hoping to see more of it coming and thus we have put together a virtual conference with this theme so that things can be clarified and said openly for the use of many. For those of you who have more than a few words to say about this topic, you are summed to do it publicly via our international, multidisciplinary, and pluri-indexed Journal, Dialogo. See more about this purpose at our Researchgate project or, better yet, to our conference CFP page, http://www.dialogo-conf.com/call-for-papers/. See you there for more to learn and understand about this exciting threat you opened here!
Doing everything is based on an idea. We cannot act without regard to fixed motives and principles of thought.
About 15 years ago, I was asked to give a lecture on the topic "Spirituality and Health" as part of a Concordia University course on Spirituality and Aging. A review of the literature suggested that spirituality was more strongly associated with poorer health, while regular attendance at religious or faith services was associated with reduced mortality. You can find my lecture slides and notes here: https://henry.olders.ca/wordpress/?p=244 . My conclusions were that some of the benefits of regular attendance could be ascribed to its influence on behaviours which affect health. There is a wealth of possible ways to apply these behavioural approaches in the therapeutic process, especially with respect to affective disorders.
Spirituality was reported in a systematic review to be helpful although not always in dealing with trauma (see Shaw, A., Joseph, S., & Linley, P. A. (2005). Religion, spirituality, and posttraumatic growth: A systematic review. Mental Health, Religion & Culture, 8(1), 1-11. https://doi.org/10.1080/1367467032000157981). Similarly, spirituality was found to be linked to post-traumatic growth among caregivers (see Cadell, S., Regehr, C., & Hemsworth, D. (2003). Factors contributing to posttraumatic growth: A proposed structural equation model. American Journal of Orthopsychiatry, 73(3), 279-287. https://doi-org./10.1037/0002-9432.73.3.279).
They certainly HELP; This is evidenced in Mental Disorders and Psychopathology and, in addition, IN ALL KINDS OF HEALTH PROBLEMS. In this sense, I suggest you read my contribution, here in "RG", on "Health and faith" and several others of the same style.
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