Personal Spirituality Research Articles

Dalits Identity and Subaltern Voices in Samskara by U R. Ananthamurthy

The article explores the concept of Dalit identity and subaltern voices in India, especially in U. R. Ananthamurthy’s novel “Samskara,” it focused on the hegemonic hierarchy caste system. The central concept is the cremation of Naranappa's body, with Praneshacharya as the protagonist representing a spiritual and traditional person. The novel Samskara also explores the conflict between Hinduism and modern religions in India, highlighting the need for a better understanding of Dharma and cultural aspects. Samskara, a 1960s religious novel, is a powerful film exploring a decaying Brahmin colony in Karnataka, reworking ancient Hindu themes and providing a glossary of Hindu myths and customs. Naranappa represents a modern person, while Chandri and Belli represent Dalits. The novel explores elements of casteism, patriarchy, superstitious beliefs, and greedy personalities. Chandri not only sacrifice her jewelry, but sacrifices her body to Praneshacharya for cremation of Naranappa’s dead body. Belli also a low caste, they treated as sexual object. ‘Sripati doesn’t like to speak with Belli but he wants sleeps with her’. Who thinks that he would be polluted, if he speaks with her? He, however, does not think that touching of body, is not polluted?

A Holistic Perspective: Investigating the Links between Workplace Spirituality, Organizational Commitment, and Well-Being among Higher Education Professionals

This comprehensive review paper investigates the intricate relationships among workplace spirituality, organizational commitment, and well-being in the distinctive context of higher education institutions. With the overarching goal of cultivating a supportive and spiritually nurturing workplace environment, this study rigorously explores the presence and impact of spiritual support practices in higher education. Employing a systematic research methodology, 25 pertinent articles were meticulously selected from an initial pool of 130 publications, sourced from platforms such as “Google Scholar,” “Scopus,” “Web of Science,” and “Research Gate.” The discussion section critically examines the interplay between workplace spirituality and organizational commitment, underscoring the crucial distinction between organizational and personal spirituality. It further delves into the implications of workplace spirituality on the well-being of higher education professionals, particularly in light of the evolving challenges and opportunities within academia. Notably, the COVID-19 pandemic is acknowledged as a transformative force that has highlighted the pivotal role of academic staff in distinguishing educational institutions. In conclusion, this review paper accentuates the transformative potential of workplace spirituality within the competitive academic landscape. It posits that workplace spirituality engenders positive outcomes for individuals, groups, and organizations, playing a pivotal role in enhancing overall effectiveness. The paper underscores the imperative for higher education institutions to nurture agile and motivated teaching staff, prioritizing their well-being and professional growth. By integrating spirituality into the academic milieu, institutions can foster healthier workspaces, attract and retain top-tier talent, and contribute significantly to the holistic development of their faculty members. In summary, this review paper offers a holistic perspective on optimizing the academic work environment by exploring the complex dynamics of workplace spirituality, organizational commitment, and well-being within higher education institutions.

Navigating the terrain of caregiving of children with intellectual and developmental disabilities: importance of benefit finding and optimism

Empirical studies have indicated that benefit finding and optimism greatly help caregivers of children with intellectual or developmental disabilities. Specifically, it has been suggested that these two constructs serve as critical coping strategies for those engaged in the caregiving process. Here, a qualitative study was undertaken to explore the impacts of benefit finding and optimism on caregivers of children with intellectual and developmental disabilities in Malaysia. Twenty (20) caregivers of children with intellectual and developmental disabilities were interviewed concerning their perception and use of benefit finding and optimism. Results identified these strategies as supporting and guiding caregiving responsibilities and skills, improving personal growth, relationships and spirituality, as well as increasing positive perceptions. Therefore, policymakers and stakeholders in Malaysia should implement targeted interventions to facilitate and support caregivers in applying benefit-finding and optimism in their caregiving, thereby assisting them to better cope with the physical and mental demands of caring for children with intellectual and developmental disabilities.

The Influence of Spirituality on Professional Identity, Role Performance, and Career Resilience among Nursing Home Social Workers

ABSTRACT This paper explores how social workers integrate personal spirituality within nursing homes, where a highly regulated, stressful environment marginalizes professional identity and challenges retention. Researchers offer new evidence of how spirituality informs professional identity, ethical practice, and continuation in the role. Twenty BSW/MSW licensed nursing home social workers (NHSWs) reported how they daily navigate the personal spirituality-at-work opportunity and challenge. Qualitative analysis of in-depth interviews resulted in three primary codes and related subcodes: Spirituality-Integrated Professional Identity (Vocational Affirmation and Value Alignment), Spirituality-Informed Practice (Intervention Asset, Relational Affinity, and Ambiguous Boundaries), and Spiritually-Sustained Career Resilience. Respondents reported how spirituality animated professional identity, informed daily role enactment, and sustained role involvement. Recommendations are provided for normalizing ethical spirituality-at-work through social work education and practical guidance in navigating the spirituality and practice space.

In-servıce EFL teachers’ well-beıng durıng onlıne teacher professıonal development program ın Indonesıa: An ecologıcal perspectıve.

This paper intends to scrutinize the personal and systemic factors affecting the well-being of in-service EFL teachers participating in a three-month online teacher professional education (OTPE) program in Indonesia. Moreover, it seeks to explore the resources that the teachers draw on to maintain their well-being. Six EFL teachers attending the OTPE program participated in this study. Semi-structured interviews were conducted with six focal participants. The data were qualitatively analyzed to find the emerging themes. The findings revealed that personal and systemic factors influenced the participants' well-being in the OTPE program. The personal factors included motivation, marital status, and spirituality, while the systemic factors encompassed the national policy on EFL teacher certification, teacher education institution, home school, and family. Moreover, the participants drew on personal resources, i.e., motivation and spirituality, and social resources, i.e., family members, colleagues, students, instructors, and fellow participants, to maintain their well-being during the OTPE program. Hence, the interplay between personal and systemic factors was quintessential to the EFL teachers' well-being in the program.

Religion and Spirituality among Child and Youth Care Workers in KwaZulu-Natal

There has been little empirical research on the salience of spirituality in a child and youth care context. In order to bridge this scholarly gap, this study sought to investigate the views of child and youth care practitioners in KwaZulu-Natal, with regard to the role of religion and spirituality in child and youth care. A cross-sectional survey design was used to gather data from 215 practitioners working in various child and youth care settings. The study found high levels of personal religiosity and spirituality among the sample and significant support for the role of religion and spirituality and the use of spiritually based interventions, despite little educational preparedness in this regard.

THE IMPORTANCE OF THE PATIENT'S SPIRITUALITY / RELIGIOSITY IN CARE GIVEN BY PHYSICIANS RESIDENTS OF THE MUNICIPAL MEDICAL RESIDENCE PROGRAM IN FAMILY AND COMMUNITY MEDICINE IN THE MUNICIPALITY OF PRAIA GRANDE - SP

The aim of this study was to analyze, through an online questionnaire, how the resident physicians of the Municipal Residency Program in Family and Community Medicine in Praia Grande/SP perceive and act in relation to the spirituality and religiosity of the patients in the service. To this end, a bibliographical study and an interactive literature review on the theme of spirituality and religiosity (E/R) in clinical practice were carried out, in addition to the application of an online questionnaire to resident physicians, together with a free consent form. and clarified. Through the online questionnaire, we sought to analyze, in addition to demographic data, quantitative and qualitative data that describe the experience with the E/R theme of the 33 respondent resident physicians. Most physicians were female (78.8%), aged between 25 and 30 years (78.8%), second-year residents (54.5%), graduated between 2016 and 2022, and active in zone 3 (54.5%). Most respondents had no religion (31%), did not consider themselves a religious person (39.4%), but considered themselves a spiritual person (57.6%). Still, most approach the E/R theme a few times with the patient (51.5%), but do it mainly when the patient is affected by a serious illness, encouraging them in their E/R practices, in addition to agree that E/R influences the patient’s health and healing process. Finally, most respondents did not have training related to the E/R theme (66.6%), not even training during the Family and Community Medical Residency (78.8%). Thus, it is concluded that, although they do not consider themselves religious or have a religion, there is a concern among residents of Family and Community Medicine in Praia Grande/SP for comprehensive patient care, which must include spiritual and religious aspects.

Exploring the Wei-Jin Period: Aesthetic Transformations, Metaphysical Discourses, and the Influence on Chinese Art and Culture

During the Wei and Jin Dynasties in Chinese history, political turmoil, ideological expansion, and significant societal and cultural transformations occurred. This article investigates this period's impact on art, literature, social structure, aesthetics, and metaphysical discourse. In spite of the political upheaval, the period fostered intellectual and spiritual liberty, resulting in a flourishing of artistic and literary expression. Existence and universe-related philosophical concerns have influenced the creation of literature and art and contributed to a culturally rich environment. During this period, social structures shifted, and new philosophies emphasized personal spirituality and introspection. At that time, aesthetics were influenced by metaphysical ideas and melancholy emotions, resulting in a distinct artistic style. During the Wei and Jin Dynasties, wisdom, self-cultivation, and the pursuit of excellence were also regarded as essential aesthetic components. This study sheds light on the transitional Wei-Jin period and its enduring influence on Chinese art and culture.

A Comprehensive Theory of Spirituality: Humanistic, Theist, and Theotic

Especially among the Abrahamic religions, quite regularly spirituality implies a relationship with God or else some other supposed “sacred” entities or forces. This starting point precludes a fully psychological explanation of spirituality since appeal to God exceeds the methodology of the social or human sciences: Psychology is not theology. In contrast, a traditional Christian axion holds that "grace builds on nature." Accordingly, recognize that a dimension of the human mind itself—consciousness or human spirit—is first and foremost the source and object of spiritual experiences. Then the natural becomes fundamental, theoretically the essential, and at its roots spirituality lies within the competence of human study, and religious accounts are further elaborations. This proposition is the thesis of this article. Following the trenchant analyses of Bernard Lonergan, this account recognizes human consciousness or spirit as a dynamic dimension of the mind, self-present, out-going, self-transcending, open-ended, geared to reality, and normative: These requisites inherent in consciousness orient a person toward the true and the good. Then personal integration and spiritual growth coincide—in this way: Psychotherapeutic healing frees the spirit to increasingly take the lead and guide one’s living, constituting one as “a spiritual person.” The specification of consciousness/spirit contrasts with other mental content—emotions, memory, imagery—and suggests a tripartite human model (organism, psyche, and consciousness) in place of the standard bipartite model (body and mind). Such a naturalistic starting point easily supports religious elaboration, seeing God as Creator (theology) and envisioning union with God (theotics). This theory foresees the collaboration of the world's religions in acknowledging a common spiritual foundation for themselves and for our pluralistic secular society.

Strategies for improving mental health and wellbeing used by adults ageing with HIV from the Kenyan coast: a qualitative exploration.

Background: Physical and mental health problems are common among older adults living with HIV (OALWH). Adaptive coping strategies play a vital role in improving these adults' mental health and well-being despite the deleterious effects of HIV and ageing. However, in sub-Saharan Africa, limited evidence exists on the commonly utilized coping strategies in this population. We explore the coping strategies used by Kenyan OALWH to improve their mental health and wellbeing. Methods: Semi-structured in-depth interviews were conducted between October and December 2019 with 56 participants: 34 OALWH (53% female), 11 healthcare providers (63% female) and 11 primary caregivers (73% female) in Kilifi County. All interviews were audio-recorded and transcribed verbatim. We used the framework approach to synthesize the qualitative data. Results: Five major themes emerged from the analysis of participants' narratives, including self-care practices, religion and spirituality, relational living (social connectedness), generativity, identity, and mastery. Our study further revealed maladaptive coping strategies, including reliance on over-the-counter medications, self-isolation, waiting to see if symptoms would subside despite doing nothing, and HIV treatment interruptions during prolonged periods of prayer and fasting. Conclusions: Our findings provide an initial understanding of the coping strategies used by OALWH to confront HIV and ageing challenges in a low-literacy, low socio-economic Kenyan setting. Our results suggest that interventions designed to enhance personal capacity, social support, positive religiosity and spirituality, and intergenerational connections may be beneficial in improving the mental health and well-being of OALWH.

고린도전서 15:45의 이해와 해석에 대한 제안 — “살아 있는 육신”인 아담과 “살려 주는 영”인 그리스도 —

As K. E. Bailey rightly observes, 1 Corinthians 15:45 lies in the heart of the chiastic structure of verses 35-50, but its meaning is difficult to understand. Especially understanding the meaning of ψυχὴν ζῶσαν and πνεπῦμα ζῳοποιοῦν in verse 45 was not easy, and it gave the previous Korean translations problems to translate the phrase. On this account, this article examines Paul’s use of Genesis 2:7 in 1 Corinthians 15:45, and how Paul contrasts the first Adam and the last Adam.BR Paul contrasts the first Adam with the last Adam in a dualistic way. First, Paul makes an ontological contrast which sets an antithesis of Adam who is living but only as a natural being, placed in death and belonging to dust, and Christ who is the spirit, raised from death and belonging to heaven. Paul already explains this contrast in 1 Corinthians 2:14-15 where he makes a sharp distinction between a natural/fleshly person (ψυχικὸς ἄνθρωπος) and a spiritual person (ὁ πνευματικός). Moreover, in 1 Corinthians 3:1, Paul argues that he could not address the Corinthians as spiritual people (πνευματικοῖς) but as people of the flesh (σαρκίνοις). This shows that Paul uses the spiritual as an antithesis to natural or fleshly. Thus Paul’s contrast continues in 15:45 where he makes an ontological contrast between the first Adam who is still a natural being and the last Adam who is now a spiritual being.BR Second, Paul makes a functional contrast which sets an antithesis of Adam who received life from God and Christ who gives life (like God). The verb to give life (ζῳοποιέω) is explicitly and exclusively used with regard to God’s ministry in verse 22 and 36 in 1 Corinthians chapter 15. The first Adam was a being that received life from God, but the last Adam is a being that gives life. Through this dualistic contrast, Paul claims that the life-giving ministry that belonged to God in Genesis is now entrusted to the resurrected Christ, which leads to Paul’s exhortation for the Corinthians to belong to Christ and to abound in the work of the Lord. Thus this article aims to suggest an interpretation of 1 Corinthians 15:45 based on the dualistic contrast between Adam and Christ.

Entheogenic Spirituality: Characteristics of Spiritually Motivated Psychedelics Use

ABSTRACT Investigations of the use of psychedelic or entheogenic drugs in spiritual contexts have focused on mystical experience. Arguing that entheogenic spirituality should be understood more broadly, this study recruited 319 individuals into an online survey. Respondents were predominantly from western countries, but reported a connection to an eclectic range of religious and spiritual traditions, with Buddhism as the largest religion. About half of the respondents reported having a meditation practice, and the most endorsed motivations for entheogen use related to personal growth and spirituality. For spiritually motivated respondents, entheogenic experiences were most commonly characterized by feelings of joy, peace, and love, by insight into oneself and one’s relations, and by improved connections with nature and with other people. Spiritually affiliated participants were more likely to report mystical experiences involving ego dissolution and contact or unity experiences and reported more positive long-term consequences from entheogen use. The study affirms the existence of a movement of spiritually motivated entheogen users that requires further investigation.

Circularity of Metapraxis and Buddhist Practice: Anthem for Children

이 글의 목적은 메타프락시스적 순환론을 통해 인간의 숙명이 어떻게 규정될 수 있는 것인지 보다 구체적으로 이해해 보는 데에 있으며, 이러한 구체적인 이해를 바탕으로 ‘교육학적 의미’에서의 인간의 숙명은 큰어른을 지향해야 한다는 점을 규명하는 데에 있다. 그리하여 이 글은 우선 ‘어린이와 어른’을 개념적으로 구분하여 이해해 보고, 어린이는 어떻게 큰어른이 될 수 있는지를 밝혀 보았다. 그런데 여기서 정작 중요한 점은 큰어른은 그냥 ‘주어지는 것’이 아니라, 어린이가 큰어른이 되고자 하는 노력 또는 교육에 의해 그 심성이 함양될 수 있으며, 이를 위해서는 사회적 역량이 집결되어야 하면서도, 한편으로 그 스스로의 ‘결단과 노력’이 반드시 뒷받침되어야 한다는 점이다. 또한 인간은 태어나는 순간 어린이의 상태 또는 시절을 운명적으로 받아들일 수밖에 없다고는 할지라도, 어른의 상태 또는 자질은 자신의 노력 또는 정상적인 교육에 의해 얼마든지 큰어른이 될 수 있다는 점에서 그 운명이 ‘결정된 상태’가 아니라 ‘결정되어져 가는 상태’에 있다고 할 수 있다. 그리하여 이 글에서 살펴본 바와 같이, 이는 불교 수행에서의 지관수행과 정혜수행의 ‘구분과 관련’에 의해 그것이 ‘어떻게 가능한지’ 보다 구체적으로 이해해 볼 수 있게 된다.The purpose of this article is to understand in more detail how human destiny can be defined through metapraxis circular theory, and based on this specific understanding, human destiny in the ‘educational sense’ should be aimed at spiritual person(大人). Thus, this article first conceptually distinguished and understood ‘children and adults’, it revealed how childrencan become spiritual person. However, the important point here is that spiritual person are not just ‘given’, but children can be cultivated by their efforts to become spiritual person or education, and for this, social competence must be gathered, and on the other hand, their own ‘decision and effort’ must be supported. In addition, even if humans have no choice but to accept the child’s state or time as fate at birth, the state or quality of an adult can be said to be in a state of being determined, not a state of being determined, in that it can become a spiritual person by its own efforts or normal education. Therefore, as discussed in this article, it is possible to understand more specifically how it is possible by ‘related to division’ between Concentration & Contemplation[止觀] and Samadhi & Vipassana[定慧] in Buddhist practice.

THE PSYCHOLOGY OF SURVIVAL AND THE ART OF WINNING IN WAR

During the war that is currently in Ukraine, the role of a psychologist is difficult to overestimate. The articles are devoted to the study of the peculiarities of survival psychology and the art of victory in the war. The purpose of the article is to analyze the sources, to characterize the modern interpretation of the theory of survival and victory during the war, not only in the psychological and pedagogical, but also in the cultural and philosophical aspect. Realizing the purpose of the study, it is necessary to solve the following tasks: to update the essential features of the history of the culture of survival in the psychological sense; consider the art of victory from the standpoint of the theory of methods of pedagogy and psychology. Basic research methods include historical and comparative methods, methods of generalization and interpretation of the findings of different authors, retrospective and comparative analysis. With the purpose of spirituality formation of the personality of young people we have proposed: the concept of "spiritual personality"; the author's psychological structure of spiritual personality; the author's model of spiritual identity formation of youth; the training programme of development of spirituality of the individual; thematic plan of the special discipline "psychology of the formation of spirituality of the personality"; criteria for the development of spirituality of the individual; the sources of the personal spirituality. Comparison of the distribution of students' spirituality levels "before" and "after" the implementation of the program of spiritual formation of personality "was carried out. The comparison has confirmed the need to implement a program of spiritual formation of personality for young people, especially during the war.

Exploring spirituality and quality of life in individuals who are deaf and have intellectual disabilities.

While positive contributions of religion and spirituality (R/S) to quality of life (QOL) are confirmed by a growing body of evidence, only limited research has involved people with intellectual disabilities and so far, no studies included prelingually deaf individuals with intellectual disabilities. This study explores the role of R/S in people with intellectual disabilities and deafness living in three therapeutic living communities specifically adapted to their needs. Forty-one individuals (mean age: 46.93years, 43.9% female) with prelingual deafness and mild to moderate intellectual disability participated in structured sign language interviews adapted to their cognitive-developmental level, regarding their QOL, individual spirituality and participation in spiritual practices in the community. Participants' QOL was assessed with an established short measure for QOL (EUROHIS-QOL) adapted to easy-to-understand sign language. With 21 participants, qualitative interviews were conducted. In addition, proxy ratings from caregivers were obtained. The participants' ratings of their individual spirituality (r = 0.334; p = 0.03) and spiritual practices-in-community (r = 0.514; p = 0.00) correlated positively with their self-reported QOL. Qualitative findings illustrate the importance of R/S and give insights into R/S concepts and practices. Personal spirituality and participating in spiritual practices are positively related to self-reported quality of life in deaf individuals with intellectual disability (ID). As a consequence, access to spiritual and religious services should be included in comprehensive programs and society at large.

비인격적 감독과 직무 및 생활만족

Abusive supervision is a toxic job demand that can ruin employees’ professional and personal lives. Based on job demands- resources theory, the present study introduces a new job resource that attenuates the negative effects of abusive supervision on job and life satisfaction: spirituality. In so doing, this study distinguishes personal spirituality— or an individual orientation to value, experience, or express an inner life, sense of community, and meaningfulness in life— from organizational spirituality— or an organizational feature that encourages its members to value and experience inner life, develop a connection within and outside the organization, and seek meaning and purpose at work. Using a multi-wave survey of 197 employees, we found that the negative relationship between abusive supervision and work engagement was weaker at a high rather than low level of organizational spirituality. However, the moderating effect of spirituality was not significant for personal spirituality. In addition, work engagement was found to mediate the interaction effect between abusive supervision and organizational spirituality on both job satisfaction and life satisfaction.

WOMEN AND RURAL SUFISM MOVEMENTS: PORTRAIT OF THE FEMALE YASSIN PILGRIMS “AL-HIDAYAH” BANGUNREJO KIDUL VILLAGE

<p>Religious traditions in rural areas, one of which is yassinan became a medium for women's religious expression through spiritual groups such as the female yassin pilgrims “Al-Hidayah.” How yassin putri “AlHidayah” of Bangunrejo Kidul community in developing personal spirituality and humanity. Descriptive qualitative research methods, using a sociology of religion approach, and data analysis through interactive analysis models include data reduction, data submission, and drawing conclusions. The yassinan tradition is a tradition that has been passed down for generations in the community of Bangunrejo Kidul Kedunggalar Ngawi Village. This tradition has the benefit of two values, namely: first, the religious value in the form of habl min Allah as a religious expression to train and accustom the pilgrims of yassin putri and the community to read kalimah ţayyibah, dhikr, prayer, shalawat, and chant quranic verses intended to get ridho Allah Swt. This tradition is carried out every Thursday in addition to praying for the dead, it also provides spiritual comfort, tranquility, coolness of heart, and increased faith of the community. Second, social values in the form of habl min nas strengthen social ties, strengthen the ropes of silaturrahmi, ngraketake taline kekadangan to realize ukhuwah Islamiyah, ukhuwah wathoniyah, and ukhuwah insaniyah. The existence of an emotional bond of "yassin pilgrims " is able to foster a sense of brotherhood, social interaction, and unity of Muslims in the community of Bangunrejo Kidul Village.</p><p><strong>Keywords</strong> : Rural Sufism, the Female Yassin Pilgrims, Al-Hidayah, Social Piety</p>

Leisure Learning's Contribution: Effects on Torah and Other Enrichment Learners

ABSTRACT Aim The study was aimed to assess whether leisure learners who engage in Torah/Bible studies report higher levels of spirituality than those who study other subjects, and whether higher levels of spirituality result in a higher meaning in life and greater psychosocial resources, specifically hope and quality of life. Methods A survey of 234 participants, who study either Torah or other subjects in their leisure time. Participants completed self–report questionnaires to report their spiritual sources of motivation, features of the subject of study, evaluations of their learning experience, and their meaning in life, hope, and quality of life. Results Quantitative measures showed that higher quality of life among Torah learners was affected by meaning in life and by personal spirituality and hope, but was not affected by faith in God. Among non–Torah learners, personal spirituality and hope had stronger associations with quality of life and weaker associations with meaning in life, compared to Torah learners. Conclusions Torah and other subject of study had different effects on learners' psychosocial resources. This study emphasizes the importance of generalizing the findings of sources of spirituality on learning among formal students as well as different social behaviors between Torah and other enrichment learners.

Spiritually grounded character: A latent profile analysis.

The relationship between personal spirituality and character strengths has not been adequately explored. We investigate this relationship in an adult sample via latent profile analysis. Seven-hundred and sixty-three individuals aged 18 to 68years completed a survey of personal spirituality (e.g., Delaney Spirituality Scale), character strengths and virtues (e.g., VIA Inventory), flourishing (i.e., general wellbeing; PERMA Profiler), and various demographic variables (e.g., age, race, sexual orientation, yearly income, education level, religiosity, importance of spirituality and religion, and religious attendance). Latent profile analysis (LPA) was performed to identity profiles of individuals based on their reported levels personal spirituality and character strengths (i.e., VIA virtues). A best-fitting model consisting of four distinct, non-overlapping profiles emerged. In every profile, the degree of personal spirituality was consistently associated with strengths of character. Profiles that exhibited high levels of spirituality and character also reported greater levels of flourishing. Furthermore, profiles high in spirituality and character were associated with the observance of formal religion, report of high levels of spiritual and religious importance, and report of frequent attendance of religious services. These findings suggest that spirituality and character go hand in hand, that higher levels of the conjoint spirituality and character or "spiritually grounded character" correspond to greater wellbeing and may be generated or supported by a formal religious identification, practice, and community.

More spiritual than religious: Concurrent and longitudinal relations with personality traits, mystical experiences, and other individual characteristics.

People who self-identify as predominantly spiritual constitute a considerable and well-established part of the religious landscape in North America and Europe. Thus, further research is needed to document predictors, correlates, and outcomes associated with self-identifying primarily as a spiritual person. In the following set of studies, we contribute to some of these areas using data from German and United States adults. Study 1 (n = 3,491) used cross-sectional data to compare four religious/spiritual (R/S) self-identity groups-more religious than spiritual (MRTS), more spiritual than religious (MSTR), equally religious and spiritual (ERAS), and neither religious nor spiritual (NRNS)-on sociodemographic characteristics and a range of criterion variables (i.e., Big Five personality traits, psychological well-being, generativity, mystical experiences, religious schemata). In Study 2 (n = 751), we applied the analytic template for outcome-wide longitudinal designs to examine associations of the four R/S self-identifications with a range of subsequent outcomes (assessed approximately 3 years later) that were largely comparable to the criterion variables assessed in Study 1. The cross-sectional and longitudinal findings from these complementary studies provide further evidence of differences between these four categories of R/S self-identification, including strong evidence in both studies of an association between the MSTR self-identity and mysticism.