Abstract Throughout history, behaviors now recognized as symptoms of mental disorders were often interpreted through spiritual or supernatural frameworks. In recent decades, there has been a growing interest in spiritual practices outside conventional religious institutions. This review examines the evolving connection between spirituality and mental health in contemporary contexts. To analyze recent scientific literature on the relationships among religiosity, spirituality, spiritual practices, and indicators of mental health and psychosocial functioning. A structured narrative review was conducted to synthesize recent research on the relationship between religiosity, spirituality, and mental health. PubMed and the Cochrane Library were searched for peer-reviewed articles published between 2005 and 2025 using combinations of the terms “spirituality/religion” and “mental health,” “depression,” “anxiety,” “suicide,” “obsessive–compulsive symptoms,” and “psychosis.” Studies in English were included, while duplicates, non–open-access papers and reviews were excluded. From 2126 records identified, 110 studies met the inclusion criteria and were analyzed narratively to identify thematic patterns and methodological trends. Findings from the reviewed literature indicate that spirituality and mental health are multidimensionally related. Higher spirituality and adaptive religious engagement are generally linked with lower depressive and anxiety symptom severity, while negative religious coping and guilt are associated with increased distress. The impact of religiosity on obsessive–compulsive, psychotic, and suicidal phenomena appears culturally and contextually dependent. Overall, spirituality and religion can function as both protective and risk factors for mental health. Growing trends toward individualized, non-institutional spirituality reflect broader socio-cultural transformations and conceptual ambiguities within this research area. Future work should clarify definitions, apply standardized measures, and adopt culturally sensitive approaches to better understand how spiritual engagement interacts with psychological well-being.

The article presents the author’s historical, cultural and philological observations on the epistolary of Archimandrite Ioann (Krestyankin) and an analysis of his “Letters from Imprisonment”, which includes materials from the investigative case, messages from the time of exile (1950–1955) and the memoirs by V. R. Kabo “Free Spirit”. The largest part of documents consisted of letters from Kargopollag, where Father Ioann spent the first three years in GULAG in Arkhangelsk region. They show the everyday and spiritual atmosphere of camp life, expose the moral qualities of the personality of the prisoner: humility, religious tolerance, spiritual fortitude, high human culture, compassion, the desire to help strangers and loved ones, pedagogical talent. Special attention is paid to the consideration of Father Ioann’s epistolary in the context of the formation of the author’s idiosyncrasy in secular communication. It is said that, being in harsh conditions, he remained faithful to God’s commandments and principles of life, in fact he was a confessor and mentor of his spiritual children. The letters testify to Father Ioann’s deep faith, the power of his grace given to him, openness to people and love of God. He was constantly improving in spiritual practice and enlightenment (he read the Gospel and other books, asked for the “Journal of the Moscow Patriarchate”, etc.) and actively passed on his spiritual experience to his students. The linguistic personality of Father Ioann is characterized as follows: the features of his writing manner are given, the typical words and expressions, the stylistic details of the epistolary are noted. The “Letters from Imprisonment” contain reliable information on the history of the Russian Church in the 1950s. The analyzed book is a unique source on the spiritual life of the Soviet era. It provides a vivid portrait of one of the most prominent confessors of the 20th–21st centuries — Archimandrite Ioann (Krestyankin).

Introduction: The quality of life for mental health care users in public sector psychiatric facilities remains a significantly under-researched area in South Africa. These facilities, while providing essential care, often present challenges such as prolonged institutionalization, limited psychosocial engagement, and restricted contact with family. Understanding the lived experiences of mental health care users is essential to inform holistic, client-centered interventions that support mental health recovery and community reintegration. Methods: An exploratory qualitative design was employed, using semi-structured interviews to collect data from twelve purposively selected participants. Participants aged 30 to 60 years, with lengths of stays ranging from eight months to 12 years were selected. Thematic analysis was used to analyze data. Findings: The main themes to emerge included “Home is where the heart is” “Appraising treatment and care” the “Challenges of being a MHCU” and the “Positive experiences of the MHCUs”. The subthemes related to longing for home and family connection, coping through spiritual practices and solitude, and the therapeutic value of occupational therapy. While some participants appreciated the structure and support provided by the facility, others reported emotional distress related to rigid routines, poor environmental conditions and limited autonomy. Conclusion: Occupational therapy can play a critical role in promoting emotional well-being, facilitating skills development, and advocating for environmental improvements in psychiatric settings. Utilizing psychosocial interventions and family reintegration strategies may enhance the quality of life for MHCUs in public psychiatric care. Implications for Practice Occupational therapists can enhance the emotional well-being of mental healthcare users through engagement in meaningful activities, life skills training, and structured daily routines. Improving the infrastructure of state psychiatric facilities in terms of infrastructure, privacy, nutrition, and clothing provided is critical for safeguarding dignity and supporting recovery. Strengthening family contact and community reintegration efforts can reduce isolation and promote continuity of care. Expanding vocational programmes can prepare service users for independence and future work opportunities. Addressing violence and ensuring safer therapeutic environments requires staff training in de-escalation techniques and consistent monitoring of aggressive, psychotic and vulnerable individuals. Occupational therapists, as part of the multidisciplinary team, should advocate for systemic improvements that promote client-centred care and improved quality of life for mental healthcare users in chronic state psychiatric facilities.

Through the framework of sustainable development, focusing on socio-cultural sustainability, this study explores whether the rapid growth of wellness tourism in Ubud, Bali, has been experienced equitably by the local community. Through ethnographic interviews and participant observation, the findings reveal that most informants did not experience benefits from wellness tourism due to Western domination, economic leakage and isolated enclaves. Wellness tourism products are disconnected from indigenous spiritual practices, whilst centring on Westernised products, exacerbating inequalities. Wellness tourism should enhance the local community’s wellbeing not only focusing on tourists’ wellness. This study emphasises the critical importance of including local voices, involvement and benefits in wellness tourism development. The marginalisation of local spiritual culture and people is linked to, and reflects, a lack of socio-culturally sustainable development. We argue for integrating socio-cultural sustainability into wellness tourism scholarship, policy, planning and practice. This research expands the literature by providing marginalised local voices, and contextualised indicators in socio-cultural sustainability, which has been fragmented. Future research should consolidate the conceptual framework, refine indicators and explore measurement methods for more nuanced studies.

This exploratory phenomenological study explores the emotional and spiritual experiences of Muslim mothers in Turkey during breastfeeding, particularly when their infants are hospitalized. Guided by Jean Watson's Theory of Human Caring, in-depth semi-structured interviews were conducted with 19 mothers in the pediatric ward of a university hospital in the Aegean region. Five main themes emerged from the data: emotional, physical, and social changes during breastfeeding; maternal motivation; religious and spiritual practices; perceptions of motherhood; and the influence of sociocultural beliefs. The findings reveal that breastfeeding is not only a biological necessity but also a deeply emotional and spiritual experience. Mothers described breastfeeding as a sacred responsibility and a profound source of inner peace, shaped by religious rituals such as prayer, Quran recitation, and vows. Cultural and familial expectations also significantly influenced their breastfeeding behaviors. These experiences align with Watson's principles of holistic, compassionate, and spiritually sensitive care. The study highlights the importance of integrating emotional and spiritual support into postpartum care. Healthcare professionals-particularly nurses and midwives-are encouraged to acknowledge and support the spiritual and emotional needs of breastfeeding mothers to enhance maternal well-being and promote successful breastfeeding.

Abstract: Martin Luther defended infant baptism in many of his early writings and designed the Order of Baptism Newly Revised (1526) to christen infants and young children. While infant baptism represented a continuation of ancient church practice, Lutherans soon developed unique ways of planning for baptisms and integrating godparents, or baptismal sponsors, into the ceremony. The reformers rejected some traditional aspects of godparent-hood, such as spiritual kinship prohibitions and gift-giving obligations, while accommodating others, such as using godparents to establish social and political relationships. This essay explores evolving godparent traditions using liturgy, municipal records, church orders, and popular advice books; as well as the lived experience of Luther and his colleagues, who regularly acted as baptismal sponsors. The process of finding common ground and negotiating social and spiritual practices gave Lutheran baptism its distinctive context in Reformation Germany, and shaped popular piety into the seventeenth and eighteenth centuries.

Integrating traditional healer's knowledge and ethnopharmacology with contemporary neurology in the epilepsies: A systematic review.

Objectives: This study aimed to evaluate the impact of an integrative humanistic counseling program based on the Spiritual Self-Schema and Satir Model on enhancing religious-spiritual congruence among drug users and their families. The study also aimed to focus on individuals experiencing a decline in religious and spiritual congruence. Methods: The study developed religious, spiritual, and congruence scales, which were validated for reliability, internal consistency, and content accuracy. The scales were administered as a pre-test to participants, who included ten drug users at the Arjan Rehabilitation Center in Amman, Jordan, along with family members. A nine-week counseling program was designed followed by six phases of the Satir Model and incorporating the religious-spiritual pathway. Family members participated in four sessions. Statistical analysis was applied to the e data collected. Results: The study results showed a significant change in drug users’ self-perception, with an increased proclivity for a "spiritual self," viewing spiritual practices as part of the “Self,” and addictive traits as constituents of the “Other.” The results also showed that participants reported daily spiritual practices, enhanced spiritual experiences, and an improvement in congruence (intrapsychic, interpersonal, and universal–spiritual) among both drug users and their families. Conclusions: The study recommends the continuation of support to drug users to strengthen their religious and spiritual congruence. The study also underscores the effectiveness of integrating spirituality and the Satir Model into counseling programs at rehabilitation centers to promote holistic recovery among drug users.

This preliminary study explores the role of Sufi chanting in inducing Altered States of Consciousness (ASC) that is known as Fana in Sufism. Sufi chanting such as Zikr is a prevalent spiritual practice in Islamic mystical tradition, well-known for its profound impact on mental health and spiritual growth. This preliminary study investigates the mechanisms of these chanting practices through their rhythmic and melodic elements and comparing their effectiveness in inducing ASC and promoting psychological well-being. The problem addressed in this study is the lack of comprehensive understanding of how specific elements of Sufi Chanting contribute to Fana or ASC and consequently lead to psychological well-being. This preliminary study employs content analysis method which includes past literatures and communication artefacts such as texts, pictures, audio and video related to Sufi Chanting and ASC. The initial findings reveal that Sufi chanting significantly enhances emotional regulation, reduce stress, and induce states of deep meditation and spiritual connection. The findings suggest that incorporating traditional spiritual practices like Sufi chanting into contemporary therapeutic models can improve mental health intervention. These practices offer a culturally sensitive approach to well-being, providing holistic benefits that integrate spiritual and psychological health.

Issue 9 of MEΘEXIS Journal gathers research papers on a critical matter today: war. War can be not only apparent, as armed conflict, but also hidden, an inner tension and struggle. Do these sorts of conflicts have common strands? Do the origins of seen and unseen conflicts have the same source? Is this source on a spiritual level? If it is implied that this is the origin, can it provide a pathway to resolve conflicts and tensions? If so, can spiritual practice develop resolution strategies for the seen and unseen war? The impact of spiritual practice extends beyond the individual level; it reaches the community. This is because it implies the development of awareness not only of the self but also of others, recognizing that they share the same humanity. At the spiritual level of apprehension, such practice alters how we perceive reality. The struggles, tensions, and conflicts are seen from a different perspective, revealing the profound mechanisms and dynamics, as well as their sources and resolutions.

background: Spinal Cord Injury (SCI) is a major global public health concern, with a disproportionate burden in low- and middle-income countries (LMICs), particularly in Africa. In Nigeria, most research has emphasized clinical and rehabilitative outcomes, with limited attention to sociocultural aspects of SCI care. This study examined how people living with SCI and their caregivers navigate the healthcare landscape, and the sociocultural factors shaping their choices and experiences. Methods: This hospital-based, cross-sectional study was conducted between February 2018 and February 2019 at the University College Hospital, Ibadan, using a mixed-methods design. Data were collected through surveys with 108 informal caregivers, in-depth interviews with 30 SCI patients and caregivers, and 6 key informant interviews with traditional healers. Quantitative data were analyzed using univariate and bivariate statistics, while qualitative data was analyzed thematically. Results: Biomedical care was the most common initial response to SCI, driven by its acute presentation and availability of specialized services. Many participants later concurrently or sequentially utilized alternative care, including traditional bone setting (25.9%) and spiritual healing (71.3%). Medical tourism was reported in a few cases, and decision-making was heavily influenced by family, friends, and spiritual advisors. Despite skepticism, some caregivers reported psychological and cultural value in alternative therapies. No significant associations were found between caregivers’ socio-demographic characteristics and alternative care use. Conclusion: Healthcare-seeking for SCI in Nigeria reflects a complex blend of biomedical, traditional, and spiritual practices. Integrating culturally sensitive, community-based rehabilitation strategies with evidence-based care is critical for improving outcomes and ensuring continuity of care in LMICs.

Examining the relationship between spiritual leadership (SL), workplace spirituality (WPS), and teacher agility is the goal of this study. The research sample was teachers at senior high schools and vocational high schools under the auspices of the Yohanes Gabriel Foundation, Surabaya Diocese which operates in Madiun City, totaling 50 teachers. The data collection technique uses two methods, namely distributing questionnaires directly and using an online survey via Google Forms. Two methodologies were used in the data analysis procedure to achieve the research objectives: descriptive statistics and inferential data analysis SEM-PLS. The results of the hypothesis test indicate that there is a positive and significant relationship between WPS and teacher agility and a positive and significant relationship between SL and WPS. The novelty of this research is the role of WPS in perfectly mediating the link between SL and teacher agility. The results of this study have consequences for educational institutions that want to improve their spiritual leadership practices to create a more spiritual workplace, which will increase the adaptability of their teachers.

This study investigates the role of movement in shaping spiritual transformation during the pilgrimage cycle of Kalpwasis at the Kumbh Mela, using them as the central unit of analysis. The research aims to examine how each stage of the journey—departing from home, engaging in ritual practices at the sacred site, and returning to everyday life—contributes to the spiritual awareness and long-term transformation of pilgrims. Employing a phenomenological qualitative approach, the study draws on in-depth interviews and open-ended questionnaires conducted with approximately 200 Kalpwasis who resided in the Kumbh Mela camp throughout the major bathing days of 2025. Data were analyzed thematically to identify recurring patterns of experience. Findings reveal that physical movement through sacred space, combined with ritual immersion and temporary withdrawal from worldly routines, fosters heightened spiritual discipline, emotional purification, and a renewed sense of identity. A significant insight of the study is the transformative impact of the return journey, where pilgrims integrate insights gained during Kalpwas into their everyday lives, reinforcing their commitment to spiritual growth. The study recommends further longitudinal and comparative research on post-pilgrimage reintegration and encourages a broader exploration of embodied movement within Indian pilgrimage traditions to deepen theoretical understanding of cyclical spiritual practices.

The COVID-19 pandemic had significant impacts on the lives and mental health of individuals across the globe. Due to language barriers and social, economic, and cultural factors, these challenges were amplified for immigrants to Canada during the pandemic, putting them in an increasingly vulnerable position. Of the study was to document the challenges experienced, the impacts on mental health, and other aspects of life, and support immigrants during the COVID-19 pandemic by engaging new immigrants, using a virtual platform that offered a new approach for collaboration. Taking a community-based research approach in collaboration with the Regina Immigrant Women Center, 14 language-assisted discussion sessions were hosted virtually between July 2020 and April 2021. The sessions covered credible and current public health measures, and participants collectively discussed strategies to address upcoming challenges posed by the pandemic. Discussion on daily life challenges imposed by the pandemic and solutions implemented served as data. Thematic analysis of participants' perspectives highlighted the impact of social isolation on all age groups. Overall, participants mentioned considerable mental stress amplified by uncertainty, fear of infections, and social isolation. Negative influences of social media and technology use on mental well-being were highlighted. Participants suggested various coping strategies, including religious and spiritual practices, connecting virtually, expressing gratitude, positive self-talk, self-love, and self-care for mental well-being. Participants also shared lessons learned and insights discovered during the pandemic. The interactive virtual discussion sessions helped maintain social connectedness, provided support and a sense of community for immigrants, enhancing resilience, and positively impacting mental wellness. Language-assisted virtual discussion sessions can support immigrants during a health emergency.

The purpose of the article is to identify and comprehend manifestations of meditativeness in Ukrainian academic music of the second half of the 20th century, tracing its evolution — from individual compositional styles to its establishment as a cultural phenomenon with its own aesthetic and philosophical foundation. Special attention is given to the influence of meditative elements on the listener’s perceptual experience and the formation of an inner dialogue through musical reflection. The research employs an interdisciplinary methodology, combining musicological analysis with a cultural approach, allowing for the examination of specific works by Ukrainian composers in the context of the listener’s perceptive engagement. Scientific novelty lies in the interpretation of meditativeness not merely as a stylistic feature or artistic device, but as a form of spiritual practice integrated into the academic tradition, shaping a distinct type of musical thinking. For the first time, the role of the listener is emphasised as an active participant in the meditative process, capable of deep reflection. The conclusions affirm that meditative tendencies in Ukrainian academic music of the second half of the 20th century are not accidental stylistic phenomena, but rather profound expressions of a cultural need for silence, introspection, and inner dialogue. These tendencies form a new quality of musical thought that unites aesthetic, philosophical, and existential dimensions. In this context, music becomes a space for spiritual practice, where the listener does not merely perceive the sonic fabric but engages in dialogue with their own inner world. Such experience fosters new models of perception, in which music acts as a mediator between the external and the internal, between aesthetic experience and personal transformation. Meditativeness in music opens up prospects for further research, particularly in the fields of perceptual aesthetics, music psychology, and the philosophy of art, where the listener is viewed as an active participant in the aesthetic process, capable of profound reflection and spiritual growth.

This paper re-examines Daoist philosophy and practice through a feminist lens, arguing that Daoist cosmology articulates a dynamic ontology of gender grounded in cixiongtongti (雌雄同體, “the body of androgyny”). Drawing on classical and religious texts—including the Daodejing, Zhuangzi, Taishang Laojun Zhongjing, Santian Neijie Jing, and later alchemical writings—it demonstrates how Daoism envisions embodiment as a site of coexistence where masculine and feminine forces mutually generate and transform. Rather than privileging “feminine” values or reversing patriarchal hierarchies, Daoist yinyang metaphysics dissolves the binary itself, redefining equality as interdependence within difference. The study situates Daoism in dialogue with feminist and ecofeminist theories, acknowledging shared anti-dualist impulses while highlighting Daoism’s distinct cosmological grounding in the circulation of qi. Through analysis of textual metaphors and inner-alchemical practices such as male pregnancy and female transformation, the paper shows that Daoist cultivation performatively realizes male-female-co-existence (nannü gongsheng 男女共生) as both a philosophical and embodied principle. In doing so, it reveals Daoist thought as a vital resource for reimagining embodiment beyond essentialism—offering a non-hierarchical, pluralistic model of gender that integrates cosmology, corporeality, and spiritual practice.

ABSTRACT Refugee health literature is dominated by Western biomedical paradigms that overlook the importance of faith and culture. Using ethnographic, community-based participatory methods, we examined how Islamic faith and Rohingya culture shape how stateless Rohingya refugees define, understand, and experience health. Four themes emerged (a) defining good health, (b) health through lens of Islamic faith, (c) significance of culture and traditional practices in shaping health outcomes, (d) understanding health outcomes through a structural lens. These findings illustrate the importance of social work and healthcare providers understanding cultural and spiritual practices when serving refugee communities in the United States.

One of the challenges of settling on a universal definition of wellbeing is the significant cultural differences that influence one’s judgement about what it means to be well. This qualitative study investigated how adults conceptualise and experience wellbeing across four cultures, distinguished by differing social, political, and religious norms. We conducted interviews with 41 English speaking participants from Australia, India, Chile, and Russia, discussing the distinct dimensions that make up their wellbeing, including the psychological (e.g., perception), social (e.g., relational connections), emotional (e.g., how people perceive their emotional states in relation to wellbeing), spiritual (e.g., sense of meaning and worldviews), and expectation (e.g., resources required for optimal wellbeing) dimensions. Findings indicated the universal importance of social connectedness with others, happiness, and practices that nurture one’s physical and psychological health. There were cultural differences in how participants defined happiness and in the perceived importance of spiritual practices. The findings provide further insights into how wellbeing is understood and practiced across different cultures.

Depression is a psychological condition characterized by persistent sadness, hopelessness, and loss of interest that affects emotional, cognitive, and behavioral functioning. Spirituality is believed to play a significant role in reducing depressive symptoms by fostering inner harmony, emotional resilience, and a sense of meaning in life. This case report explores the relationship between spirituality and depression in a 44-year-old woman diagnosed with major depressive disorder with psychotic features. The patient continues to experience negative emotions such as pessimism, lack of self-confidence, continuous crying, and feelings of inferiority that began after being dismissed from her job, a traumatic event that deeply affected her psychological state. She also experienced a decline in spiritual beliefs and practices, which was attributed to her father’s overly strict and inconsistent religious upbringing. This case highlights the close relationship between spirituality and mental health, demonstrating that spiritual well-being can serve as a protective factor against depression by enhancing emotional stability, personal resilience, and positive psychological adjustment. The integration of spiritual care into mental health interventions is therefore essential, as it may improve recovery outcomes and enhance the overall quality of life for individuals experiencing depression.

Alongside the important contributions of the harm reduction movement to improving public health in secular settings, communities that use psychedelics as religious sacraments (i.e., entheogens) have developed their own frameworks for supporting safety within their spiritual practices and hold their own conceptualizations of risk and harm. In order to understand better the lived realities of substance use, safety practices, and potential harms among entheogenic communities, researchers can collaborate closely with these communities in the formulation and conduct of their studies in this shared pursuit. The integration of community-based participatory research (CBPR) practices can not only help center these communities in the co-creation of research but also improve engagement, generate trust, and illuminate local priorities for knowledge production. The current work presents preliminary findings from a CBPR study with entheogenic communities. We share "lessons learned" from forming the study's community advisory board (CAB) and initial pilot data gathering in order to encourage biomedical investigators to consider CBPR approaches for their own research with psychedelic communities. Lessons include consultation with community engagement experts; considerations for compensation and confidentiality; utilizing multimodal strategies for recruiting study participants and CAB members; and the importance of considering the unique historical context of these communities. These lessons support the development of best practices for current and future psychedelic research as well as subsequent policies and public education efforts focused on psychedelic harm reduction and the community-based uses of psychedelics more broadly.