Most mental health professionals are expected to have some basic competency in religious and spiritual issues. Such competency includes knowledge about the role of religion/spirituality in people's lives, particularly as it relates to mental health. The current research explored people's cognitive appraisals of sanctification, by which individuals interpret stimuli to be sacred. To gain a better understanding of the spontaneous cognitive appraisals of sanctification people form during daily life, we randomly assigned religious and/or spiritual individuals (N = 144) to an event reconstruction of a time they experienced something as sacred, divine, miraculous, spiritual, holy, or blessed. We qualitatively coded 28 features of these event reconstructions. Participants' most common descriptions involved sanctification of people, relationships, and places that were not considered sacred in and of themselves, but were considered sacred by association to higher powers or transcendent realities. Common features of sacredness reconstructions included emotions and sensory experiences. We also observed differences in the features associated with each sacred adjective (sacred, divine, miraculous, spiritual, holy, or blessed). We discuss implications for mental health professionals and for the advancement of the science of sanctification.

Circadian rhythms are near-24 h patterns of physiology and behavior associated with several physical and mental health outcomes. Self-report questionnaires are routinely used and practical tools to assess circadian rhythms. However, the extent to which these questionnaires capture the relevant parameters and can be used interchangeably is unknown. We investigated different types of circadian manifestations using 14 circadian self-report questionnaires for adults. A systematic and hierarchical content analysis was combined with a visualization method. Jaccard indices were calculated to quantify the degree to which the questionnaires overlapped. Content analysis revealed 40 distinct manifestations, which we classified into five dimensions ("circadian phase," "circadian amplitude and stability," "nycthemeral timing," "nycthemeral regularity," and "circadian complaints"). The average Jaccard index was 0.150, indicating very weak content overlap. None of the 14 questionnaires explored all five dimensions. The Composite Scale of Morningness and the Morningness-Eveningness Questionnaire exhibited greater, but still limited, overlap with the other questionnaires (Jaccard indices of 0.255 and 0.251, respectively), and are the best instruments for assessing the circadian phase. Nycthemeral timing, which must be analyzed to measure the circadian misalignment in clinical and research settings, is only explored by the Munich Chronotype Questionnaire, but that instrument does not evaluate circadian amplitude and stability and only partially assesses nycthemeral regularity. Based on our preliminary analysis, we make recommendations regarding the circumstances in which some circadian questionnaires could prove more useful than the others. The results might also aid the definition and investigation of circadian health at the crossroads of physiology and behavior.