Existential Well-being Research Articles

Spirituality and outcomes in caregivers of persons with traumatic brain injury (TBI).

Spiritual well-being has been associated with better quality of life outcomes in caregivers, but the associations among the care recipient's functional status, the caregiver's spiritual well-being, and the caregiver's health-related quality of life (HRQOL) is unknown. Research Method/Design: The study examined the Spiritual Well-Being Scale in caregivers of persons with traumatic brain injury (TBI; n = 335). Participants completed measures from the Patient-Reported Outcomes Measurement Information System, the Quality of Life in Caregivers of TBI, and the Caregiver Appraisal Scale. The Mayo-Portland Adaptability Inventory-4 (MPAI-4) measured care recipient's functional status. The association between religious well-being and existential well-being and HRQOL were examined with Pearson correlation coefficients. Multiple linear regressions examined the interaction between caregiver well-being and care recipient functional status on HRQOL outcomes accounting for demographic variables. Less favorable caregiver HRQOL was associated with military affiliation, male status, spousal caregiver relationship, and White race. MPAI-4 was moderately associated with all HRQOL subdomains. For spiritual well-being, existential well-being was moderately correlated with 9 of 16 HRQOL subdomains in comparison to religious well-being that demonstrated small correlations with 3 of 16 subdomains. MPAI-4 had negative effects on HRQOL regardless of spiritual well-being with higher existential well-being reducing the negative impact of the care recipient's functional impairment on HRQOL for significant HRQOL interactions. Interventions that encourage development and maintenance of life purpose and meaning in caregivers of persons with TBI, and less so, spirituality, might have beneficial effects on HRQOL when the person with injury has more functional limitations. (PsycInfo Database Record (c) 2020 APA, all rights reserved).

Hindi Translation and Validation of Scales for Subjective Well-being, Locus of Control and Spiritual Well-being.

Background:Well-being and locus of control have been important areas of research over the last few years. However, limited information is available about the same from India, due to the lack of validated instruments in regional languages for the same.This research aimed to translate, adapt, and validate the Warwick-Edinburgh Mental Well-being Scale (WEMWBS), Spiritual Well-being Scale (SWBS), and Multidimensional Health Locus of Control (MHLC) Scale in Hindi.Methods:The scales were translated into Hindi by following the translation–back-translation methodology as specified by the World Health Organization. Next, the Hindi versions of the scales were completed by 102 participants, and then, the participants completed either the Hindi or the English version of the scales after 3–7 days.Results:The Hindi versions of WEMWBS, MHLC, and SWBS have high cross-language equivalence with the English version of the scale, both at the level of the individual items and the various dimensions in all three scales, which was significant (P < 0.001). Cronbach’s alpha for the Hindi version of WEMWBS, SWBS, and MHLC scales was 0.92, 0.83, and 0.77, respectively. The Spearman–Brown coefficient was 0.82, 0.63, and 0.63 for WEMWBS, SWBS, and MHLC, respectively. As measured on the Centrality of Religiosity Scale (CRS), higher religiosity was associated with greater religious and existential well-being.Conclusion:The Hindi versions of WEMWBS, SWBS, and MHLC have good cross-language equivalence, internal consistency, and test–retest reliability. It is expected that these validated scales will stimulate more research in this area, focusing on evaluating the association of clinical parameters along with well-being and locus of control.

The Challenge of Being Present and Inclusive: Chaplains’ Experiences With Providing Existential Care to Older Persons With Acquired Deafblindness

Introduction: Experiencing deafblindness is frequently accompanied by existential struggles. The number of older people with acquired deafblindness is fast increasing, and older persons' health-related burdens are particularly associated with existential challenges. Hence, older persons with acquired deafblindness are explicitly exposed to existential struggles. Chaplains have a vital role in providing existential care. They do this both in congregational as well as health and social care contexts and are confronted with older persons' religious, spiritual, and secular concerns. Aim: The aim of this study is to explore chaplains' lived experiences with providing existential care to older persons with acquired deafblindness. Materials and Methods: Individual open narrative interviews were conducted with five chaplains. The interview texts were analyzed by using Lindseth and Norberg's phenomenological hermeneutical method for analyzing lived experience based on Ricoeur's interpretation theory. Findings: The chaplains are direct and immediate during their encounters with older persons with acquired deafblindness. They can experience personal limitations trying to alleviate the older persons' burdens. Establishing trust and confidentiality appears to be a prerequisite for conversations about the older peoples' existential struggles. The chaplains emphasize the importance of acknowledging the persons' negative feelings and addressing new perspectives to a life with deafblindness. In this way, the older persons can experience reconciliation with their lives. The chaplains struggle with creating inclusive fellowships but show high commitment trying to make that possible. Conclusion and implications for health and social care: Chaplains can contribute to the existential wellbeing of older persons with acquired deafblindness through their presence in times of existential struggle. They provide existential care in a highly compassionate way, but can also experience the support they offer as insufficient. The implementation of a systematically organized service for existential care to older persons with acquired deafblindness could be worthwhile. Discourse about different ways of using (sign) language and other possibilities for the inclusion of older persons with acquired deafblindness in the Deaf Church and other communities is recommended.

Sailing Across the Atlantic: An Exploration of the Psychological Experience Using Arts-Based Research.

The reported study pursues the bidimensional objective, namely, (1) to grasp the essence of the psychological experience of a transatlantic journey and (2) to observe the potential of arts-based research for the enhancement of the well-being of sailors. The sample consisted of three males and one female – Latvian citizens, aged 36–68 years, with higher education and different sailing experience. In the context of a case study grounded on arts-based research methods, the freehand drawings of self-portraits or something important during the day were obtained using individual diaries containing daily reports on the sailing experience. After the journey, individual drawings prompted interviews organized for each participant. The results were triangulated with data from the logbook. In their drawings, participants focused more on the environment rather than on self-representation, that is, telling the story about “here and now” in terms of specific time (journey), place (boat), and their relationship with nature, as well as dealing with problems during the trip. The psychological experience of transoceanic sailing matched the three general dimensions (dynamics, context, and content of experience) of the conceptual framework constructed for this study. The three dimensions of experience were equivalently represented in research data; however, only dynamics and context were fully delineated in all theoretical subcategories. As to the potential of arts-based research for the enhancement of sailors’ well-being, the findings show both direct and indirect evidence concerning their psychological and existential well-being. Further research is still needed to confirm the findings on a broader scale and in other contexts.

Exploring the Impact of the Coronavirus Pandemic on Pediatric Palliative Care Clinician Personal and Professional Well-Being: A Qualitative Analysis of U.S. Survey Data

ContextThe COVID-19 pandemic has had a dramatic impact on palliative care delivery and patient experiences. Less is known about the experiences and responses of palliative care clinicians. ObjectiveWe aimed to describe the pandemic's impact on pediatric palliative care clinicians' personal and professional well-being. MethodsThe Palliative Assessment of Needed DEvelopments & Modifications In the Era of Coronavirus (PANDEMIC) cross-sectional online survey was posted on 7 professional listservs between May and June 2020. We conducted a conventional content analysis of written responses to three open-ended questions regarding the lasting impact of COVID-19. ResultsOf 207 multidisciplinary respondents from 80 US cities, 148 (71%) provided written responses to open-ended questions, and 62 responses (42%) were related to personal, professional, or existential well-being. These responses were sorted into 4 major categories: personal burdens, professional burdens, personal benefits, and professional benefits. Respondents described burdens more commonly than they did benefits (67% vs. 33% of comments, respectively). Personal burdens related to increased fear and uncertainty, fear of bringing the virus home, and a sense of collective grief. Professional burdens included a sense of exhaustion, a challenge with work-life balance, personal experiences with colleagues infected with the virus, and considerations of leaving health care altogether. Personal benefits included lessons learned, an evolving sense of what matters, and improved work-life balance. Professional benefits included opportunities for professional development and a sense of professional purpose. ConclusionPediatric palliative care clinicians perceive a breadth of impacts from the COVID-19 pandemic. Ongoing clinician assessment is important as the pandemic continues.

혈액투석 환자의 증상 클러스터와 영적 안녕이 삶의 질에 미치는 효과

Purpose: This study was to identify the impact of symptom clusters, spiritual well-being on the quality of life in patients undergoing hemodialysis. Methods: Data were collected from 154 patients at six hemodialysis clinics from June 1^st, 2016 to February 28^th, 2017. The data were analyzed using factor analysis, multiple regression analysis. Results: The most frequently reported symptoms included fatigue, itching, dry skin, decreased interest in sex, difficulty falling asleep. The mean spiritual well-being score was 3.37. Factor analysis showed that eight distinct symptom clusters were identified: Emotional distress cluster, pain-fatigue cluster, skin disorder cluster, sleep disturbance related cluster, gastrointestinal-leg distress cluster, sexual distress cluster, nausea-vomiting cluster, shortness of breath-diarrhea cluster. The factor that most affected the quality of life was existential spiritual well-being. Conclusion: The finding supported existence of the symptom cluster and existential spiritual well-being affected the quality of life of hemodialysis patients. It was existential spiritual well-being, which showed 67.5% of explanatory power. It is necessary to manage on the characteristics of each dialysis patient’s symptoms cluster and to develop a strategy that can improve spiritual well-being.

Existential well-being predicts psychopathy traits in Tunisian college students

ABSTRACT Despite the growing interest in researching predictive factors of psychopathic traits in non-criminal samples, little is known about their implications for everyday functioning, such as religious or spiritual beliefs. We aimed to analyze the relationship between psychopathic traits and religiosity and spiritual well-being. We carried out a cross-sectional study of 516 university students enrolled at three major Tunisian universities. The Levenson Self-Report Psychopathy Scale, the Spiritual Well-Being Scale and the Arabic Religiosity Scale were used. Results from the multivariate linear regression analysis found that after controlling for demographic variables and substance use, existential wellbeing represented the only religious or spiritual variable among the significant predictors in the final model and explained 3.8% of the variance in psychopathy. Psychopathy prevention programmes should include an educational component that teaches young people certain values and human qualities such as altruism, selfless giving, openness to others, and the ability to discover meaning and purpose in life.

No Crystal Stair: Predictors of Pessimism Among Black Men

Social scientists have paid scant attention to factors relating to pessimism among Black American men. Drawing from Fankl’s existentialist framework, this study explored the association between life stress, everyday racism, existential well-being (EWB), religiosity and self-reported pessimism among a community sample of Black men ( n = 147). Regression analysis revealed that life stress was positively associated with pessimism, while EWB was negatively associated with pessimism. Relative weights analysis indicated that EWB had the greatest explanatory power in the model. Findings suggest that future studies of pessimism among Black American men should account for men’s sense of purpose and life stress, while also considering the potentially moderating effects of chronic and acute life stress on men’s future orientation.

Health Information Preferences and Curability Beliefs Among Patients With Advanced Cancer

ContextAccurate prognostic understanding is associated with increased advance care planning, symptom control, and patient autonomy in oncology. The impact of prognostic understanding on patients' health information preferences (HIPs) and prognostic information preferences is unknown and has important implications for health care communication. ObjectivesThe present study characterized the HIPs of patients with advanced cancer; examined differences in HIPs between patients with varying curability beliefs; and identified differences in the characteristics and psychological well-being of patients with varying curability beliefs. MethodsThis cross-sectional study used a secondary data analysis of baseline data (prerandomization) for patients enrolled in a large randomized controlled psychotherapy trial. 206 participants were recruited from outpatient clinics at a single facility. Inclusion criteria included: 18 years and older; English speaking, Stage IV solid tumor cancer, and Distress Thermometer score of ≥4. ResultsMost participants preferred as many details as possible about their diagnosis and treatment (69.4%; n = 143), and the likely outcome of their disease (72.3%; n = 149). Most participants accurately described their cancer as unlikely curable or incurable (62.6%; n = 129). There were no significant differences in HIPs based on level of prognostic understanding. Poorer prognostic understanding was associated with religiosity and better quality of life and existential well-being. ConclusionIn the present study, prognostic understanding (i.e., curability beliefs) was not associated with HIPs. Therefore, oncology clinicians must individually and interatively evaluate patients' interest and preferences for receiving information. Future research should further clarify preferences for the framing and content of prognostic information from providers and improve the measurement of prognostic understanding to facilitate patient-centered end-of-life care.

청소년이 지각한 가족건강성과 학교적응의 관계: 실존적 영적 안녕감과 자아탄력성의 순차적 매개 효과

청소년이 지각한 가족건강성과 학교적응의 관계: 실존적 영적 안녕감과 자아탄력성의 순차적 매개 효과

“The quietness of the place calmed my troubled mind”: The restorative potential of environments in an existential rehabilitation programme for patients with cancer

In the following article, the restorative potential of the environment in a cancer rehabilitation programme is analysed and discussed. The programme was developed as a transdisciplinary cooperation of psychologists, theologians, philosophers, and artists. To investigate the importance of environments, six qualitative focus group interviews were performed with 36 Danish cancer patients (30 females; six males) who attended the programme either at The Danish Knowledge Centre for Rehabilitation and Palliative Care (REHPA), a former hospital building adapted for rehabilitation, or at Løgumkloster Refugium, an old monastery, used as a place for retreat. The data were analysed using a content analysis that took a psychodynamic and hermeneutic approach as its point of departure. Outcomes associated with the environment that enhanced the well-being of the patients were feelings: a) of being close to nature, b) of being protected, c) of the spirit of place, and d) of experiencing narratives of peace. Our programme supports the idea, that environments in which cancer rehabilitation takes place can trigger different emotions and fulfil different existential needs. Aesthetic, historical, and spiritual aspects of an environment can help individuals to respond to existential challenges and can induce hope. Our study contributes knowledge about the interplay between existential well-being and aspects of the environment.

Quality of Life and Depression in the General Korean Population: Normative Data and Associations of the 12-Item Short Form Health Survey (SF-12) and the McGill Quality of Life Questionnaire (MQOL) with Depression (Patient Health Questionnaire-9) and Socioeconomic Status

This study aimed to present normative data of Quality of life (QoL) and to evaluate the relationship between sociodemographic factors, multidimensional QoL and depression. A questionnaire including the Short Form-12 (SF-12) for physical and mental health-related QOL (HRQOL), the McGill Quality of Life questionnaire (MQOL) for existential well-being and social support-related QOL, and the Patient Health Questionnaire-9 (PHQ-9) for depressive symptoms was designed and administered to 1200 Korean participants as part of a population-based survey. The MQOL of the entire and female population decreased notably with age (p $3000 reported a better mental HRQOL (aOR = 1.42 and 1.38). Those who were educated at higher than college level or were religious reported a worse mental HRQOL (aOR = 0.70 and 0.69). Unlike QOL measured by the SF-12, MQOL was lower among women (aOR = 0.77) and participants who were divorced or separated (aOR = 0.23 for existential well-being and 0.40 for social support). Participants who were educated at higher than college level (aOR = 1.51) and those living in a city/country reported a better MQOL (aOR = 1.50 for existential well-being and 1.60 for social support). Among the QOL scores that were significantly related to depression, existential well-being-related QOL had the highest aOR (aOR = 38.15), followed by physical HRQOL score (aOR = 4.52). Further consideration is needed to raise awareness of the need for evaluating multidimensional QOL in the general population.

A mixed-methods pilot study of ‘LIFEView’ audiovisual technology: Virtual travel to support well-being and quality of life in palliative and end-of-life care patients

Background: There is evidence that psychosocial and spiritual interventions of short duration, such as reminiscence therapy, provide positive impacts on quality of life and emotional and existential well-being in adults receiving palliative care. Aim: To determine (1) the feasibility of integrating ‘LIFEView’, a video-based software with >1600 videos of world destinations, in palliative care settings, and (2) positive, neutral or harmful effects of using ‘LIFEView’ videos. Design: A mixed-methods pre–post intervention pilot study was conducted to collect feasibility and preliminary data on physical and psychological symptoms, physiological indicators, spiritual well-being and aspects of quality of life. Setting/participants: Adult patients on an inpatient palliative care unit or receiving care from a community palliative care consultation team who were capable of providing consent and completing the outcome measures were eligible participants. Results: Overall, 27/41 (66%) participants took part in the study. Feasibility criteria, including participant acceptability, low participant burden, tool completion rate and retention rate, were fulfilled, though challenges were experienced with recruitment. Modest improvements, though non-significant, were shown on preliminary data collected on physical and psychological symptoms using the Edmonton Symptom Assessment System–revised, spiritual well-being assessed by the 12-item Functional Assessment of Chronic Illness Therapy – Spiritual Well-Being scale and physiological measurements. Qualitative analysis revealed five themes: motivations for using ‘LIFEView’, perceptions of the technology, reminiscence, ‘LIFEView’ as an adaptable technology and ongoing or future use. Conclusion: A future adequately powered study to investigate the impacts of ‘LIFEView’ on patient well-being and quality of life appears to be feasible.

Impact of family caregivers' awareness of the prognosis on their quality of life/depression and those of patients with advanced cancer: a prospective cohort study.

A caregiver's prognostic awareness can affect clinical decisions for the patient. The purpose of this study was to examine the impact of family caregivers' prognostic awareness on the quality of life (QOL) and emotional state of both patients with advanced cancer and their caregivers. This prospective cohort study was conducted from December of 2016 to January of 2018. A total of 159 patients with advanced cancer and an equal number of caregivers participated. The investigation tools used include the European Organization for Research and Treatment of Cancer Quality of Life Questionnaire-C15-Palliative, the McGill Quality of Life Questionnaire, and the Patient Health Questionnaire-9, and evaluation was performed at baseline, 3months, and 6months. Covariance analysis with a general linear modeling was used to compare changes in quality of life scores according to the caregivers' awareness of the prognosis. Mean patient overall QOL score increased in the group of caregivers who were aware of prognosis and decreased in the caregivers who were not aware of the prognosis (p = 0.018). The changes over time in the patients' QOL scores associated with symptoms improved with caregiver awareness (pain, p = 0.017; dyspnea, p = 0.048; appetite loss, p = 0.045). The percentage of depressed patients was smaller after 3months in the group with caregivers aware of the prognosis (baseline to 3months p = 0.028). Caregivers who did not understand their patients' prognosis exhibited better existential well-being (p = 0.036), and the incidence of depression was lower in this group at 3months (p = 0.024). Caregivers' prognostic awareness may improve the quality of life and mood in patients with advanced cancer; however, this awareness may harm the quality of life and mood of the caregivers. These results may aid in developing in-depth interventions regarding prognosis for both patients and their caregivers.

Descriptive phenomenological study on ego-integrity among older people in nursing homes.

This study aimed to describe, interpret, and understand the phenomenon of ego integrity among nursing home residents using a descriptive phenomenological approach. Data were collected by conducting in-depth face-to-face interviews with 18 nursing home residents with the aid of a pilot-tested semi-structured interview guide. The authors followed a systematic analytic procedure. Key themes and subthemes emerged when the codes were combined. The responses of the residents were classified under three themes: (i) existential well-being, (ii) future expectations, and (iii) regrets regarding past life stages. The results underscored the important role of ego integrity in structuring one's life in the later years. A lack of ego integrity had resulted in negative perceptions of life, a lack of future plans, and existential suffering. The findings underscore the importance of assessing ongoing temporal changes in the ego integrity of nursing home residents and providing effective programs that enhance their sense of ego integrity.

Spirituality, Religious Attendance and Health Complaints in Czech Adolescents

Research in some religious countries shows that religiosity and spirituality positively affect adolescent health. We studied whether religiosity and spirituality also have positive associations with adolescent health in a secular country. We tested the associations between religious attendance and spirituality and self-reported health and health complaints using a representative sample of Czech adolescents (n = 4182, 14.4 ± 1.1 years, 48.6% boys) from the 2014 health behavior in school-aged children (HBSC) study. We used religious attendance, the adjusted shortened version of the spiritual well-being scale (SWBS), and its two components—religious well-being (RWB) and existential well-being (EWB)—as independent variables and the eight item “HBSC symptom checklist” and self-reported overall health as dependent variables. A higher level of spirituality was associated with lower chances of health complaints and self-reported health, ranging from a 9% to 30% decrease in odd ratios (OR). Religious attendance was not associated with any of the observed variables. The EWB showed a negative association with all of the observed variables, with associations ranging from a 19% to 47% decrease. The RWB was associated with a higher risk of nervousness (OR = 1.12), while other associations were not significant. Non-spiritual but attending respondents were more likely to report a higher occurrence of stomachache (OR = 2.20) and had significantly worse overall health (OR = 2.38). In a largely secular country, we found that spirituality and the EWB (unlike religious attendance and the RWB) could have a significant influence on adolescent health.

Associated factors of hope in cancer patients during treatment: A systematic literature review.

To identify the associated factors of hope during treatment in cancer patients. Hope is very important to cancer patients at all stages of the disease process. Hope is seen as an important coping mechanism. Most research about hope in cancer patients considered the end of life or in palliative care. Several and different factors are associated with hope. It is not yet sufficiently clear which factors are associated with hope during the treatment. A systematic literature review of quantitative empirical studies on hope in cancer patients during treatment. Search in MEDLINE (PubMed interface), CINAHL (EBSCO interface), Psychinfo and Cochrane (January 2009-December 2018). Empirical quantitative studies were included regardless of the disease stage, written in English or Dutch, measuring hope from the perspective of cancer patients. Two authors independently screened all the studies and assessed their quality. Thirty-three studies were included. Positive relationship has been established between hope and quality of life, social support, spiritual and existential well-being. Hope appears to be negatively associated with symptom burden, psychological distress and depression. There appears to be no relationship between hope and demographic and clinical variables. The relationship between anxiety and hope remains unclear. Hope primarily seems to be a process that takes place in a person's inner being rather than being determined from outside. Health professionals may want to focus on the meaning of hope for cancer patients in relation to the associated factors. A better understanding of the meaning of hope during treatment can be of great value in supporting cancer patients with regard to treatment decisions, psychosocial support, the experienced quality of life and symptom burden and any wishes they may have with regard to advanced care planning.

The meaning of movement in the everyday lives of Danish high-school students: a phenomenological study exploring existential well-being as ‘dwelling-mobility’

ABSTRACT Health-promoting initiatives focusing on physical activity include advice on integrating active behaviour into everyday activities pointing to a tendency to combine a health agenda with other agendas. From a public-health perspective, this might be a valuable strategy, but it calls for a conceptual awareness and exploration of the target groups’ perceptions of this broader concept of physical activity. Nested in a Danish intervention study aimed at increasing well-being among high-school students aged 16–17 through the promotion of movement, this study engages in a conceptual exploration of ‘movement in everyday lives’ related to well-being. Combining participant observation and photo-elicitation interviews, the study investigates different kinds of meaning experienced in relation to movement. Theoretically, the study is framed by existential phenomenology with a focus on corporeality, temporality and intersubjectivity. An existential theory of well-being is applied to a discussion of the relationship between bodily movement and well-being. The findings point to movement as a way for students to balance two existential modes within the dimensions of corporeality, temporality and intersubjectivity: one of activity and tenseness, and one of break and stillness. For the students, movement entails bodily experiences ranging from modes of self-forgetfulness to the body demanding attention in different ways; they experience movement as a break from everyday obligations, but also as a way of moving forward; and they experience movement as an occasion for being social and for withdrawing from the social worlds.

산재형 호스피스 병동간호사의 호스피스 간호수행 영향요인

Purpose: This is an explanatory study conducted to provide baseline data for the development of hospice nursing through the understanding of factors that affect hospice nursing performance working in scattered hospice patient units among nurses. Methods: Research subjects were 236 nurses working in two hospitals located in two Metropolitan City. Data were collected from August 15 to 31, 2014 and analyzed by frequency and percentage, mean and standard deviation, ANOVA, correlation analysis, and regression analysis using SPSS WIN 23.0. Results: As a result of examining the difference in hospice nursing performance of nurses depending on their general characteristics, significant differences were found for age, education level, position, total career duration, life satisfaction, hospice counseling experience, hospice training experience, and perception of hospice service provider. Spirituality and hospice perception showed significant positive correlations with hospice nursing performance. A multi variate regression analysis performed to identify independent factors influencing hospice nursing performance was significant (F=61.75, p ＜.001), and the explanatory power of the model was 34.1%. Higher spirituality (&amp;#61538;=.121, p =.027) and hospice perception (&amp;#61538;=.549, p ＜.001) were affecting higher hospice nursing performance. Conclusion: Based on these results, policies and educational measures must be established to promote the development and implementation of a program to enhance nurses’ existential well-being and hospice perception and to create a clinical environment led by spiritually healthy older nurses with more experience to ensure high-quality hospice nursing performance.

The relationship between existential well-being and mood-related psychiatric burden in Indian young adults with attachment deficits: a cross-cultural validation study

BackgroundAttachment and spirituality are thought to have deep evolutionary roots but are always interpreted within the framework of culture, religion and personal beliefs. While insecure attachment has been observed to be positively related with psychopathology, a positive mental health effect has often been described for spirituality. To examine the cross-cultural validation of previous research focused on Austrian young adults with Western socialization, we attempt to replicate our study examining the influence spirituality has on the connection between insecure attachment and mood-related psychiatric burden with Indian young adults.MethodsWe investigated Avoidant (AV) and Anxious (AX) Attachment (ECR-RD), Religious (RWB) and Existential (EWB) Well-Being (MI-RSWB), and mood-related psychiatric burden (Anxiety, Depression, Somatization; BSI-18) in 443 (31% female) Indian young adults (age range: 18–30 years) with a Hindu upbringing.ResultsCompared to young adults with a Roman Catholic upbringing in a Western socialization, Indian participants did not differ in AX and EWB but scored higher in mood-related psychiatric burden (eta2 = .04), AV (eta2 = .14), as well as RWB (eta2 = .28; all p < .01). As in previous research only AX (β = .40) positively predicted mood-related psychiatric burden (ΔR2 = .15, all p < .01), while EWB was an additional negative predictor (β = −.11, p < .05).ConclusionsOur findings emphasize the universal importance of attachment and spirituality for mental health as well as the potential influence of socialization on their development.Furthermore, they underline that Existential Well-Being – including hope for a better future, forgiveness, and the experience of sense and meaning – appears to have a compensating effect on the relation between insecure attachment and impaired mental health.