Spirituality and Health

'Restoring Health: body, mind and spirit', as a new book excerpt, focuses on strengthening a new generation of healthy leaders. Drawing on examples from Titus' healthy leadership in the pirate island of Crete, it shows how we can embrace a holistically healthy life. The book is available in paperback https://www.amazon.com/gp/aw/d/097820221X/ref=redir_mdp_mobile and ebook form https://tiny.cc/xopvnx

A cross-sectional study was conducted among doctors of North India (n = 250) with the help of self-administered questionnaire. The mean age of doctors was 42.18 years (standard deviation = 9.108). Of the total respondents, 74.35% were male and 25.65% were female; 65.65% had a strong or very strong belief in the spiritual dimension of health; 55.22% believed in the preventive role of spirituality; 80% believed in the curative role of spirituality and a similar proportion held the view that spirituality has an important role in day-to-day patient care; and 92.5% wanted to know more about the scientific work being done in the field of spirituality. Copyright © 2008 John Wiley & Sons, Ltd.

The Brazilian Spiritualist Christian Order Vale do Amanhecer (Valley of the Dawn) is the place where the worlds of the living and the spirits merge and the boundaries between lives are regularly crossed. Drawing upon over a decade of extensive fieldwork in temples of the Amanhecer in Brazil and Europe, the author explores how mediums understand their experiences and how they learn to establish relationships with their spirit guides. She sheds light on the ways in which mediumistic development in the Vale do Amanhecer is used for therapeutic purposes and informs notions of body and self, of illness and wellbeing.

Pierini, E., 2020, Jaguars of the Dawn: Spirit Mediumship in the Brazilian Vale do Amanhecer, New York; Oxford: Berghahn.

https://www.berghahnbooks.com/title/PieriniJaguars

The temples of the Vale do Amanhecer (Valley of the Dawn) in Brazil and across the world are intended as 'spiritual emergency units' where mediums and their spirit guides provide patients with free assistance for health, relational, spiritual, and material matters concerning the person’s wellbeing. The therapeutic practice is known as 'disobsessive healing' and involves the release of causal spiritual agents considered to be affecting the person’s wellbeing. This paper discusses the Vale do Amanhecer’s etiology of illness and how mediums understand disobsessive healing as a complementary epistemology of healing, discerning spiritual and pathological experiences. Then, it examines how patients may draw their therapeutic trajectories across biomedical and spiritual contexts, sometimes developing mediumship as part of their therapeutic process. Approaching these therapeutic practices from the standpoint of affect and bodily experience may undermine the prominence of 'belief' in the study of non-biomedical approaches to healing, shedding light upon the relational, embodied, and lived-through dimensions of the notions involved in the therapeutic process.

Presented on Panel 3 (Complementary Intervention; Nov 3rd, 2021), 2021 Virtual Summer Course on Interprofessional Healthcare “Complementary Healthcare and Functional Food” Faculty of Medicine, Public Health, and Nursing in Collaboration with Faculty of Dentistry and Faculty of Pharmacy, Universitas Gadjah Mada. Learning objectives:
1. To learn and understand the types of complementary interventions
2. To learn and understand the roles of complementary interventions in medical settings
3. To learn and understand the underpinning and clinical reasoning of complementary interventions

A realização de estudos sobre tipos e métodos de pesquisa sempre provocaram divergências e discussões, principalmente no meio acadêmico. Percebe-se a importância dessa discussão para o meio acadêmico, pois os alunos geralmente possuem problemas em definir qual o método estão utilizando, como também pesquisadores para a construção do conhecimento. Neste sentido, este artigo se propôs a realizar um resgate sobre alguns conceitos e definições de autores consagrados. Ao final, volta-se o foco para estudos sociais principalmente os ligados a administração. Contudo, espera-se com esse artigo contribuir para uma melhor definição dos processos de pesquisa. Palavras-chave: Conhecimento. Pesquisa. Método. 1 CONHECIMENTO Desde a história mais remota do homem primitivo, sabe-se da ânsia de conhecimento, a busca insana pela sabedoria, fazendo com que o homem começasse a pensar com base nas suas observações evoluindo seus conhecimentos desde as concepções astrológicas evoluindo até registros em papiros a fim de realmente tornar o conhecimento explícito. Pode-se dizer científicamente, que o conhecimento sofreu várias fases, na qual se fundou em vários tipos. (FACHIN, 20035; RAMOS; RAMOS; BUSNELLO, 2005). De acordo com Fachin (2003, p. 5 -10), os tipos de conhecimentos são o filosófico, tendo como propulsor Tales de Mileto em "Atenas na luta contra os persas" na Roma. Após este, expandiu-se a Grécia na qual, vários filósofos demonstraram seus conhecimentos, bem como: Sócrates, Platão e Aristóteles. O conhecimento filosófico é o pensamento crítico reflexivo para gerar coerências nas informações. Em Ramos; Ramos; Busnello (2005), o conhecimento filosófico é apresentado como respostas aos

In the last two decades, studies on the relationship between spirituality and health have grown significantly in the International literature. In Brazil, the debate on this subject has reached greater visibility since 2009, mainly in the health sciences, with the appearance of the term "spiritual care". In theology, studies on spiritual care in the health care context are still scarce. This paper aims to contribute to the broadening of this reflection. Firstly, spiritual care is approached from scientific publications in Portuguese language. Second, the interdisciplinary spiritual care model is presented as a holistic approach to patient care and consequences of applying a spiritual care model are outlined. The newly defined role of the hospital chaplains, pastoral counselors and spiritual caregivers is also discussed. As a conclusion, the paper mentions the main challenges going along with interdisciplinary spiritual care, especially those concerning the training of health care professionals.

This paper discusses the concept of spirituality from the perspective of the available literature in relation to dementia. Very little research exists focusing purely on dementia from the personal perspective or looking at dementia and spirituality in relationship to one another. Literature suggests that spirituality is an important element in dementia care yet little is done to address spiritual need, spiritual distress or spiritual care in nursing practice. Disciplines such as palliative care have explored the issues of spiritual care but spirituality in dementia care remains an under-researched area of care with most carers lacking a basic understanding of even their own spirituality. There is a need to explore the concept of spirituality in greater depth with regard to dementia care and how caring for the spiritual needs of people with dementia can be addressed. Copyright © 2006 John Wiley & Sons, Ltd.

Maslow, 1969a( ‫מבוא‬ ‫מאשר‬ ‫ובמגרעות‬ ‫במגבלות‬ ‫בחולי,‬ ‫יתר‬ ‫מיקוד‬ ‫שיש‬ ‫טוענים‬ ‫הנפש‬ ‫בתחום‬ ‫ומחקר‬ ‫מקצוע‬ ‫אנשי‬ ‫הגישה‬ ‫תומכי‬ ‫החיובית.‬ ‫הפסיכולוגיה‬ ‫גישת‬ ‫היא‬ ‫לכך‬ ‫תגובה‬ ‫האנושי.‬ ‫ובפוטנציאל‬ ‫בצמיחה‬ ‫מימוש,‬ ‫אושר,‬ ‫נפשית,‬ ‫בריאות‬ ‫אופטימיות,‬ ‫כגון‬ ‫לאיכויות‬ ‫מרבית‬ ‫לב‬ ‫תשומת‬ ‫לייחס‬ ‫מבקשים‬ ‫ניתן‬ ‫לטענתם,‬ .)Csikszentmihalyi & Seligman, 2000( ‫על‬ ‫ותפקוד‬ ‫חוכמה‬ ‫יצירתיות,‬ ‫הצלחה,‬ ‫חווה‬ ‫האדם‬ ‫שבהם‬ ‫הרגעים‬ ‫חקר‬ ‫באמצעות‬ ‫שלו‬ ‫והפוטנציאל‬ ‫האדם‬ ‫טבע‬ ‫אודות‬ ‫על‬ ‫רבות‬ ‫ללמוד‬ .)Fatemi, 2004( ‫ונעימות‬ ‫חיוביות‬ ‫חוויות‬ ‫חיוביות‬ ‫פעמיות,‬ ‫חד‬ ‫חוויות‬ ‫של‬ ‫המיטיבה‬ ‫השפעתן‬ ‫בנושא‬ ‫ומתפתח‬ ‫ההולך‬ ‫המחקר‬ ‫למרות‬ ‫ובשיח‬ ‫בכלל‬ ‫הנפש‬ ‫בבריאות‬ ‫העוסקים‬ ‫בקרב‬ ‫דיין‬ ‫מוכרות‬ ‫אינן‬ ‫אלו‬ ‫חוויות‬ ‫לאדם,‬ ‫ומשמעותיות‬ ‫חוויית‬ ‫שחווה‬ ‫לאדם‬ .)McAdams, Josselson, & Lieblich, 2001( ‫בפרט‬ ‫והטיפולי‬ ‫החינוכי‬ ‫ולרוב‬ ‫ולהבינה,‬ ‫לחייו‬ ‫החוויה‬ ‫משמעות‬ ‫את‬ ‫ללמוד‬ ‫יוכל‬ ‫שבאמצעותה‬ ‫מקובלת‬ ‫מסגרת‬ ‫אין‬ ‫שיא‬ ‫זאת‬ ‫לעשות‬ ‫צורך‬ ‫חש‬ ‫הוא‬ ‫אם‬ ‫גם‬ ,)Brown, 2000( ‫שעבר‬ ‫במה‬ ‫איש‬ ‫ישתף‬ ‫ולא‬ ‫אותה‬ ‫יצניע‬ ‫מעניקים‬ ‫השלישי‬ ‫המגזר‬ ‫ארגוני‬ ‫גם‬ ‫כמו‬ ‫השונות‬ ‫השלטון‬ ‫מערכות‬ ‫זאת,‬ ‫לעומת‬ .)White, 1997(

Tomabechi Gizō (1880–1959), a chemical magnate and politician, was one of twenty shihan (Master-level) students trained by Usui Mikao (1865–1926), the founder of Usui Reiki Therapy (Usui Reiki Ryōhō). The final chapter of Tomabechi's (co-authored) memoir describes his experiences with Usui Reiki Therapy, his theories of health and disease, and his recommendations to maintain health.

This is the first time this text has been fully translated from Japanese. It is under a Creative Commons - Attribution 4.0 license, which means you can freely share part or all of this work, so long as you attribute the translator.

The physicalistic and mechanistic view of Western biomedicine provides a convenient escape route from explanations of phenomena like the placebo effect, “sham” or “inert” treatments having the faculty to rally the healing process by causing objective changes in physiological functioning. Because anthropology is dialectical and comparative in its approach, it establishes a biocultural dialogue in its interpretations. Anthropologists speculate that what is overlooked are the systems of beliefs and expectations of patients. Local cultures present traditional ideas of what sickness is and of what to expect, reinforced by processes of socialization and communication. In portraying placebos as ultimately “culturogenic”, products of culturally-derived expectations that interact directly with individual physiology, anthropology has provided what is a refreshing narrative for the understanding of medical phenomena such as the placebo effect.

Seminer Duyurusu:

Tune Semineri, 12-13 Nisan 2014, İstanbul

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'Spiritual but not religious' (SBNR) has come to be accepted as a personal label without there being clarity about the difference between 'spiritual' and 'religious'. In other contexts, in sociology and psychology of religion and in health care studies, 'spirituality' has been accepted as a useful term or rejected as meaningless. Much of the research into spirituality has been done in North America but the findings do not cross the Atlantic. A different approach is need in Europe, especially in Northern Europe.

In this paper, after considering the content of the SBNR self-defrinition, I compare and contrast the methods and positions of American and European scholars, reviewing the contributions to the spirituality debate of, among others, Ammerman, Bender, Hood, Hvidt, La Cour, Motak, Salander, Streib, Walter and Woodhead, and I reach ten significant conclusions.

University of Oxford, School of Anthropology and Museum Ethnography, on 17th-18th June (online and in-person).
This workshop invites participants to unpack the ideas of movement, mobility, and being moved in healing practices. ‘Movement’ in the religious field can be intended as moving into or through religions or practices – whether developing or not commitment — or as converting one’s health condition. It can also be approached in terms of a transnational movement of people and practices, shaping new geographies of spiritual healing. At a phenomenological level, movement can be therapeutic and transformative, by putting processes and bodies into motion, such as being moved by spirits in trance. Whether transnational, transcendent, or transformative, we ask how movement shapes healing and vice-versa.

The event is organized by the Marie Skłodowska-Curie project THETRANCE, the School of Anthropology and Museum Ethnography, University of Oxford, and the HEAL Network for the Ethnography of Healing.

Funded by the European Union: This project has received funding from the European Union's Horizon 2020 research and innovation program under the Marie Sklodowska-Curie grant agreement No 895395.
Partner Universities: Sapienza University of Rome, Federal University of Santa Catarina, University of Oxford

MANKIND’S MOST IMPORTANT TECHNOLOGY!! --→
SKIP DIRECTLY TO MIND OVER MATTER. 
BECOME THE GOD THAT YOU ARE!!!

EUPHORIA, TELEPATHIC MOMENTS, HOMAGE BY NATURE, WEATHER CONTROL AND ALCHEMY / MANIFESTATION ARE NORMAL NOW AND WE'VE ONLY JUST BEGUN.

Considering spirituality as an important component of the human being`s psychological constituition, being studied in different contexts by many researchers, this work investigated possible relashionships betwen spirituality and health, based on Analitycal Psychology to understand the phenomenon. The method used in the investigation was a bibliographical research and theoretical analysis of the junguian and not junguian literature related to the theme. Spirituality is comprehended as a personal quest for the life meaning and may be related to the sacred and the transcendent. Religion is understood as an organized set of beliefs, rites and symbols wich may promote the contact with the sacred and the tanscendent. Religiousity refers to the level of religious involvement and the possible impacts of this involvement. Jung doesn’t explicitly refers to the term spirituality, but it appears imbricated in his Works, specially when he talks about religion and confession. The concepts of Archetype, Symbol, Ego, Self and Individuation Process were better explained because as were found out, they are the key to comprehend, in Analitycal Psychology, health, spirituality and the possible relationships. Health is considered as multidetermined and due to the constant involvement with the emerging symbols from psyche, what allows the free course of the Individuation Process. Lastly, is noted the necessity of studying and discussing the spirituality at the psychology course and to consider it relevant to the psychoterapeutic process, without the adopting a negligente atitude about the spirituality and health phenomenon.

Trad. rom. de Ierom. Agapie Corbu, Ed. Sf. Nectarie, Arad, 2019.

  "Dumnezeu, ca să suprime păcatul, i-a făcut omului câteva daruri, pentru a-l face capabil să lepede păcatul. Unul dintre cele mai importante dintre aceste daruri este boala. Boala este un semn care mă uneşte cu Dumnezeu, dar eu, când mă îndeletnicesc cu boala mea, această îndeletnicire devine o uitare a adevăratului Dumnezeu. Boala ne va pândi întotdeauna, însă trebuie să o vedem ca nişte copii ai lui Dumnezeu, şi nu ca nişte oameni ai acestei lumi. Trebuie să se sfârşească această viaţă lipsită de har, în care stăpâneşte demonul, să treacă lumea şi să vină harul lui Dumnezeu, ca să vină ceea ce este veşnic, nestricăcios. Adică prelungirea acestei vieţi este din lumea aceasta, în timp ce sfârşitul este lucrul firesc şi înalţă la ceea ce este suprafiresc, întrucât face să înceteze orice stricăciune şi deşertăciune, ne uneşte cu Însuşi Dumnezeu şi ne introduce în cămara Mirelui ceresc, unde nu există nici durere, nici întristare, nici suspin. De aceea, cel mai bun lucru pe care îl avem de făcut este, mai întâi, să iubim acea ultimă clipă a vieţii noastre, pentru că va fi clipa în care vom întâlni lucrul după care am tânjit întreaga noastră viaţă, adică iubirea."
  "Lumea vorbeşte despre moarte. Ce este moartea? Nu există moarte! Sufletul nu moare! Sufletul merge la Hristos! Moartea este mutarea într-o clipită a omului din patria celor nefericiţi, în patria sfinţilor şi a îngerilor."  "Vrei viaţă? Pregăteşte-te de moarte, şi toată veşnicia ta va fi foarte dulce!"

Free will designates the possibility of conscious and free choice of the subject, as well as his real possibility to act. The topic has a special medical and social relevance as it is directly connected to how the subject's responsibility (moral, legal, medical) for his own actions are understood, but also the possibility (real or illusory) of intervention in his own life. Free will has received various philosophical, psychological, legal and interdisciplinary approaches in recent decades. In this article we shall inventory some results from the area of neuroscience that we consider relevant in the analysis of free will, research and clinical studies that highlight various effects caused by voluntary actions, consciously repeated by the subject. Some psychotherapeutic interventions, the process of awareness, learning, attention monitoring, visualization, some forms of meditation, and the changes that these practices produce in the processes of neurogenesis, neuroplasticity and epigenetics, in terms of health and quality of life are analysed. Since these interventions involve the conscious participation of the subject and his voluntary action, we consider that the discussed results are relevant in the debate on free will. The study also highlights the importance of education and social knowledge, as well as the need to promote participatory prevention and therapy, involving the subject in increasing the quality of life and health, through public messages that emphasize the responsibility of each person for their own choices and actions and the impact they have on his life.

Liberul arbitru desemnează posibilitatea alegerii conștiente și libere a subiectului, precum și posibilitatea lui reală de a acționa. Tema prezintă o relevanță medicală și socială deosebită, întrucât are implicații directe asupra modului în care sunt înțelese responsabilitatea subiectului (morală, juridică, medicală) pentru propriile sale acțiuni, dar și posibilitatea (reală sau iluzorie) de intervenție în planul propriei vieți.
În ultimele decenii, diverse abordări filosofice, psihologice, juridice și interdisciplinare s-au pronunțat cu privire la liberul arbitru. În articolul de față, inventariem câteva rezultate din aria neuroștiințelor pe care le considerăm relevante în analiza liberului arbitru. Este vorba despre cercetări și studii clinice care evidențiază diverse efecte cauzate de acțiunile voluntare, repetate în mod conștient de către subiect. Sunt aduse în discuție unele intervenții psihoterapeutice, procedeul conștientizării, învățarea, monitorizarea atenției, vizualizarea, unele forme de meditație și modificările pe care aceste practici le produc la nivelul proceselor neurogenezei, neuroplasticității și epigenetice, în planul sănătății și al calității vieții. Întrucât aceste intervenții implică  participarea conștientă a subiectului și acțiunea lui voluntară, considerăm că rezultatele discutate prezintă relevanță în dezbaterea privitoare la liberul arbitru. Se evidențiază, totodată, importanța educației și a cunoașterii în plan social, precum și  necesitatea promovării unor prevenții și terapeutici participative, care să implice subiectul în creșterea calitativă a vieții și sănătății lui, prin mesaje care să sublinieze responsabilitatea fiecărei persoane pentru alegerile și acțiunile proprii și impactul pe care acestea îl au asupra vieții sale.

In an interdisciplinary review of twenty-one German- and English-language intervention studies, the effectiveness of spiritually/religiously based interventions is evaluated statistically by measuring the participants' sense of coherence (SOC). Although Aaron Antonovsky considered a change in the SOC-29 score of no more than (+/-)5 points possible, the intentional modification of the SOC-29 median through religious/spiritual interventions ranges from 3.5 to 21 points. In studies using the SOC-13 questionnaire, the SOC increase ranges from about 2 to 7.5 points. Although it is possible that, for example, small sample sizes and biographical factors skew the statistics, the fact that the experimental groups' SOC score was in all cases higher than the control groups' SOC score strongly suggests that the improvement in SOC can be traced to the religious/spiritual practices. However, there seem to be no difference between the efficacy of spiritually/religiously based interventions and that of secular interventions. Moreover, some studies indicate that an intentionally modified SOC might not be stable over time. After reconsidering why I decided to categorize therapeutic programs such as Mindfulness-Based Stress Reduction (MBSR) as religiously/spiritually based interventions, I propose and criticize an ad hoc model of the SOC-enhancing effect of MBSR. I then discuss the potentials and shortcomings of this segment of research and develop perspectives for methodologically more sophisticated investigations.

In this article I strive for a conceptual clari cation and con- structive elaboration of the concept of existential health. Taking my cue from the multidimensionality of health – refer- ring to contemporary experience, the WHO de nition of health as well as pre-modern conceptions of health – I compare existential health to other concepts of health – i.e. physical, mental, social and spiritual. I argue that existential health should not be seen as yet another dimension of health – not even spiritual health, the most likely candidate as Valerie DeMarinis and Cecilia Melder, two prominent Swedish psycho- logists of religion, has argued – but rather is a re exive expe- rience of health. By »re exive« I mean an intentional relation to one’s own experience of ailment and health, including a relation to these experiences as one’s own. My conclusion is that existential health as a concept should be reserved for this re exive feature of human subjectivity in relation to health, cutting across all other health dimensions, so as not to confuse the conceptuality in speaking of health.

This article examines the question of the researcher's bodily experience in the production of ethnographic knowledge, discussing fieldwork in the Brazilian Spiritualists Christian Order Vale do Amanhecer (Valley of the Dawn). Focussing on spirit mediumship, it proposes a twofold analysis discerning local categories from those widely in use in other spiritual contexts and in the scholarly debates, and considering how they are articulated and lived through. Hence, it tackles questions such as how do mediums learn their practice? How do they discern between different categories of spirits? How does mediumistic experience inform notions of the body and the self? In doing so, it shifts the focus from belief to experience, including that of the researcher, as part of the ethnographic encounter. The process of learning spirit mediumship is hereby approached considering the cultivation of a mediumistic body as an intersubjective process of development of a specific mode of knowing, exploring how the cognitive, bodily and affective dimensions interweave. This kind of analysis demands a peculiar reflexive attention to the ethnographer's re-education of perception as a way of becoming skilled in local ways of knowing and communicating, producing common grounds of interaction in the field.

This research project addresses spiritual health and substance abuse issues among homeless men receiving Christian faith-based recovery treatment.  Research shows that in the United States over one-half of the annual addiction treatment participants attend some form of a secular or faith-based 12-step treatment (Magura, 2007).  The researcher identified a gap in the literature in regards to whether Christian faith-based recovery helps homeless addicts increase spiritual health within the four spiritual domains.  Research over the past four decades affirms the four spiritual domains of spiritual health explored in this study:  personal, communal, environmental, and transcendental domains (Burkhardt, 1989; Como, 2007; Martsolf & Mickley, 1998).  The purpose of this phenomenological study was to examine the perceptions of spiritual health among homeless addicts receiving Christian faith-based recovery treatment.
The researcher examined three evangelical Christian faith-based recovery programs in South Central Pennsylvania.  The three mission sites included in this study are concerned with a wellness model that looks beyond the 12-step treatment for addiction recovery related to substance abuse issues.  The researcher collected data through quantitative methods that included a Spiritual Health and Life Orientation Measure [SHALOM] assessment tool that measures the average level of spiritual harmony or spiritual dissonance.  The researcher also collected data through phenomenological qualitative interviews that included 18 participants.  The researcher interviewed a ministry staff member from each site.  The research also interviewed five homeless men from each of the three mission sites who are receiving treatment for substance abuse issues.
The research implications demonstrate the importance of ministry staff  to assist homeless addicts as they increase their awareness of God, cultivate an active prayer life, build trust with the staff, learn how to utilize sober support, and develop a long-term recovery plan.  The researcher has included a matrix of best practices for site directors based on the research implications.
Keywords:  Spiritual Health, Faith-based Recovery, Homeless Addicts, Imago Dei, Substance Abuse Issues, SHALOM assessment tool, Awareness of God, Sobriety, Illicit Substances, Ministry Staff, Site Director, Christ-centered, Trust

Highlights
•Research shows a globally common range of religion-based LGBTQA + conversion practices.

•Spiritual harms associated with conversion practices have not yet been investigated.

•Coercion in conversion practices was linked to stronger religious trauma responses.

•Complicity in experiences of conversion practices was closely linked to moral injury.

•Attending to spiritual and cultural factors will aid in survivors' recovery.


Abstract
Religion-based LGBTQA + conversion practices frame all people as potential heterosexuals whose gender aligns with their birth sex (in a cisgender binary model of male and female sexes). Deviation from this heterosexual cisgender social identity model is cast as curable ‘sexual brokenness’. However, research shows conversion practices are harmful, and particularly associated with increased experiences of abuse, mental health diagnoses, and suicidality. This paper explores their contribution to the particular harms of moral injury and religious trauma, drawing firstly on the foundational moral injury literature to offer a unique conceptual framework of spiritual harm and moral injury, and secondly on a rare qualitative 2016–2021 study of the spiritual harms reported in semi-structured interviews of 42 survivors of LGBTQA + change and suppression practices in Australia. The paper examines the survivors' support needs around the nature and extent of religious trauma and moral injury, to inform services working towards supporting their recovery from such experiences and their resolution of conflicts deeply bound in their sense of self and belonging. It argues that impairment of conversion survivors' relationships with religious communities, and religious self-concepts, point to the need for additional improvements in pastoral practice.

Keywords
Sexuality; Gender identity; Religion; Conversion therapy; Moral injury; Spiritual health

rie/Psychotherapie/psychische Störungen zugeordnet werden konnten. Das Resultat ist möglicherweise darauf zurückzuführen, dass Spiritualität als individueller Transzendenzbezug aufgefasst wird, der insbesondere in Grenzsituationen an Bedeutung gewinnt und Religion mit institutionalisierten Glaubensformen und sozial geteilten Werten und Normen assoziiert wird. Der interdisziplinären und methodenpluralen Gesundheitswissenschaft könnte in Zukunft die Aufgabe zuwachsen, die gesundheitliche Relevanz religiöser/spiritueller Faktoren in allen Lebensbereichen undsituationen zu erfassen und die individualpsychologische Sicht um die notwendige sozialmedizinische bzw. religionssoziologische Makroperspektive zu ergänzen.

Studies highlight that although the spiritual/religious dimension is commonly used as a re- source for coping with stress and suffering, sometimes this dimension can also be a locus of struggles. The Religious and Spiritual Struggles (RSS) Scale, composed of 26 items (extended version), is an instrument that assesses the presence of six types of spiritual struggles, categorized into three major categories: Intrapersonal, Interpersonal, and Supernatural. More recently, studies have presented a leaner version, with 14 items (short version), also suitable for evaluating religious/spiritual struggles. This study aimed to validate the RSS Scale, in its two versions, in the Brazilian cultural context and was able to attest to its quality and reliability, albeit with small variations. The Brazilian extended version presented six components (similar to the original version) explaining 68.48% of variance and 0.907 of KMO. Two items were withdrawn due to low loadings, but the psychometric qualities of both versions in two different samples (one wide sample and one with LGBTQIA+ individuals) were maintained. The reliability (Cronbach’s alpha) for each one of the six components ranged from 0.78 to 0.88 (24 items) and from 0.73 to 0.83 (14 items). The TLI and CFI were, respectively, 0.934 and 0.945 (24 items) and 0.982 and 0.988 for the short version (14 items). Furthermore, convergent validity tests indicated correlations with the Satisfaction with Life Scale. The RSS Scale (the Brazilian versions with 24 and 14 items), demonstrated reliability in the studied sample and can be applied in clinical and research contexts.

RESUMO
O estudo do vocabulário grego arcaico, apoiado em passagens dos textos épicos, nos permite construir um modelo de constituição do ser. O homem, ánthropos, seria então um ser pluridimensional, formado por diversos corpos ou envoltórios: o físico (sôma), o vital (pneûma), o emocional (thymós) e o mental (noûs). Os corpos abrigariam a essência, ou seja, a alma (psykhé). Nossa hipótese é que os sistemas modernos pluridimensionais têm como base o sistema grego, modernamente enriquecido com a contribuição do saber oriental. Espiritualidade é aqui entendida como a busca pela psykhé, caminho que passa pela harmonia dos envoltórios. O estado de desarmonia é a doença, e a saúde é o perfeito equilíbrio.
PALAVRAS-CHAVE: Tradição Grega Arcaica. Espiritualidade e Saúde. Visão Holística.

ABSTRACT
The study of archaic Greek vocabulary, supported by passages of epic texts, allows us to build a model of constitution of being. The man, anthropos, then would be a multi-dimensional being, formed by various bodies or wraps: physical (soma), vital (pneuma), emotional (thymos) and mental (nous). The bodies would house the essence, that is, the soul (psykhe). Our hypothesis is that the multi-dimensional modern systems are based on the Greek system, modernly enriched with the contribution of eastern know. Spirituality is understood here as a search for psykhe; path that passes through harmony of the bodies. The disharmonic state is sickness and health is the perfect balance.
KEYWORDS: Archaic Greek Tradition. Spirituality and Health. Holistic Point of View.

Dina Glouberman, Ph.D. is the co-founder/director since 1979 of Skyros holistic holidays in Greece and in Thailand, and an international lecturer and trainer. She is also the bestselling author of The Joy of Burnout : How the end of the world can be a new beginning (Hodder Mobius) (reviewed in the last issue of Sacred Space), and of Life Choices, Life Changes: Develop your personal vision with Imagework (Hodder Mobius). Skyros was reviewed by Jane Salvage in issue 2 of volume 3 of Sacred Space. Copyright © 2003 Whurr Publishers Ltd.

Mental health is a growing concern for Black women. Issues of gender, race, and class contribute to Black women's mental health status. Over-burdened and over-extended, Black women are continuously plagued by stress. Thus, mental health for Black women is an art of self-healing, and spirituality plays a major role in the recovery of their mental health and well-being. The connection between spirituality and mental health enables Black women to remain on life's course in spite of obstacles. However, sociopolitical assessments of how spirituality functions in culturally diverse populations are seldom present in mental health research and provide little if any value to mental health issues specific to Black women. In response, a womanist research agenda is proposed to address Black women's mental health needs. A womanist research agenda is needed to contribute to the process of understanding the liberating function of spirituality in Black women's lives.