A study of the meanings of spirituality in the context of depression

Abstract

Spirituality has been described as an important component of care for depression as a ‘resource’ and a source of ‘meaning in life’ (D’Souza, 2003; Wilding et al., 2005). Yet, the nuances in the meanings of spirituality in the context of depression are unknown beyond these vague explanations. This explorative study investigates the meanings of spirituality for people with depression. More specifically, this study examines the meanings of spiritual experiences, objects, places, and practices, in the context of participants’ lived experiences of depression, and ongoing recovery.To explore the various meanings of spirituality I use life story interviews, supplemented by participant observation of spiritual practices. Findings suggest the meanings of spirituality are not necessarily religious, and participants had spiritual experiences that were useful in dealing with their depression. Of the participants that had spiritual experiences, spirituality fostered connections to other people, or themselves, following an interruption in one’s will to live, and offering a sense of renewal (chapter five). These findings differ from previous literature that discusses spirituality as a link to a God, or a Supreme Being, and scholarship on spirituality and suicidal ideation that finds ‘no link’ between spirituality and suicidality (Rasic et al., 2009).Drawing on Durkheim’s (1912/2001) concept of totems, I then analyse the meanings that objects and places with a spiritual or special importance had for participants (chapter six). Data suggests these objects and places provide a feeling of intimacy in protection, comfort, and belonging. Thus, they are spiritually significant because they are charged with social meaning. These findings contrast with the previous sociological literature on a material spirituality (Carrette & King, 2005), which positions acquired objects with spiritual importance as a source of stability in the uncertainty that characterises late modernity (Bauman, 2007).Finally, I employ Collins’ (2004) interaction ritual chain theory (IRT) in undertaking what I refer to as a ‘ritual analysis’ of the meanings of recovery as personal and ongoing for participants (chapter seven). Using IRT allows me to reimagine recovery as ritual conduct or ‘ritual distancing’, and explore the various meanings of recovery, such as patterns of distancing and drawing near to others, and using personal items, places, or practices of spiritual significance to begin a ‘ritual’ process of distancing from others.This thesis extends the current literature by critically re-examining the importance of life experiences and social meanings in the interplay between spirituality and depression. Drawing on Collins’ (2004) IRT and Durkheim’s (1912/2001) concept of totems, I argue that spirituality is not necessarily religious; rather, spiritual experiences, objects, and practices are social and material. These findings make an important sociological contribution in highlighting the importance of spirituality in a health context as varied, with meanings beyond a connection to a God, including connections to social ties that bring protection, comfort, and a sense of belonging.