Depression

Improve Anxiety Disorders with Mindfulness

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Improve Anxiety Disorders with Mindfulness

 

By John M. de Castro, Ph.D.

 

“[Anxiety Disorders] primarily involves unrelenting worry. With meditation, you can learn to accept those worries without letting them upset you, which is likely to diminish your stress.” – Arlin Cuncic

 

Anxiety disorders are the most common mental illness in the United States, affecting 40 million adults, or 18% of the population. A characterizing feature of anxiety disorders is that the sufferer overly identifies with and personalizes their thoughts. The sufferer has recurring thoughts, such as impending disaster, that they may realize are unreasonable, but are unable to shake. Anxiety disorders have generally been treated with drugs. But there are considerable side effects, and these drugs are often abused. There are several psychological therapies for anxiety. But, about 45% of the patients treated do not respond to the therapy. So, there is a need to develop alternative treatments. So, there is a need to develop alternative treatments. Recently, it has been found that mindfulness training can be effective for anxiety disorders. There has developed a considerable volume of research on the effectiveness of mindfulness-based therapies for anxiety disorders. So, it is reasonable to summarize what has been learned.

 

In today’s Research News article “A systematic review and meta-analysis of acceptance- and mindfulness-based interventions for DSM-5 anxiety disorders.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8516851/ ) Haller and colleagues review, summarize, and perform a meta-analysis on the published research on the effectiveness of mindfulness-based therapies for anxiety disorders. They identified 23 randomized controlled trials including a total of 1815 patients with anxiety disorders; Generalized Anxiety Disorder, Social Anxiety Disorder, and mixed anxiety diagnoses. Twelve studies employed Acceptance and Commitment Therapy (ACT), 3 ones Mindfulness-Based Cognitive Therapy (MBCT), and 8 ones Mindfulness-Based Stress Reduction (MBSR).

 

They report that the published research studies found that Acceptance and Commitment Therapy (ACT), Mindfulness-Based Cognitive Therapy (MBCT), and Mindfulness-Based Stress Reduction (MBSR) in comparison to treatment as usual produced significant reduction in anxiety either based on clinician or patient reports and also depression in these patients. ACT appeared to have superior effects, followed by MBCT, and lastly MBSR. These effects, however, were no longer significant at follow up 6- and 12-months after the interventions.

 

This analysis of the published research suggests that mindfulness-based therapies are effective in relieving anxiety and depression in patients with anxiety disorders. But they appear to be only effective over the short term. More work needs to be done to optimize the effectiveness of these therapies and to identify how to make the effects longer lasting.

 

So, improve anxiety disorders with mindfulness.

 

“Mindfulness counters the overthinking and hypervigilance of anxiety. When we’re anxious, our minds are full of ruminations about the past and worries about the future, and the more anxiety pulls us away from the present moment, the more stressed and unhappy we are.  . . mindfulness offers a break from the worries and fears of anxiety.” – Tanya Peterson

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are available on Twitter @MindfulResearch

 

Study Summary

 

Haller, H., Breilmann, P., Schröter, M., Dobos, G., & Cramer, H. (2021). A systematic review and meta-analysis of acceptance- and mindfulness-based interventions for DSM-5 anxiety disorders. Scientific reports, 11(1), 20385. https://doi.org/10.1038/s41598-021-99882-w

 

Abstract

This meta-analysis systematically reviewed the evidence on standardized acceptance-/mindfulness-based interventions in DSM-5 anxiety disorders. Randomized controlled trials examining Acceptance and Commitment Therapy (ACT), Mindfulness-Based Cognitive Therapy (MBCT), and Mindfulness-Based Stress Reduction (MBSR) were searched via PubMed, Central, PsycInfo, and Scopus until June 2021. Standardized mean differences (SMD) and 95% confidence intervals (CI) were calculated for primary outcomes (anxiety) and secondary ones (depression and quality of life). Risk of bias was assessed using the Cochrane tool. We found 23 studies, mostly of unclear risk of bias, including 1815 adults with different DSM-5 anxiety disorders. ACT, MBCT and MBSR led to short-term effects on clinician- and patient-rated anxiety in addition to treatment as usual (TAU) versus TAU alone. In comparison to Cognitive Behavioral Therapy (CBT), ACT and MBCT showed comparable effects on both anxiety outcomes, while MBSR showed significantly lower effects. Analyses up to 6 and 12 months did not reveal significant differences compared to TAU or CBT. Effects on depression and quality of life showed similar trends. Statistical heterogeneity was moderate to considerable. Adverse events were reported insufficiently. The evidence suggests short-term anxiolytic effects of acceptance- and mindfulness-based interventions. Specific treatment effects exceeding those of placebo mechanisms remain unclear.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8516851/

Spiritual Well-Being Predicts Psychological Well-Being

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Spiritual Well-Being Predicts Psychological Well-Being

 

By John M. de Castro, Ph.D.

 

“Spiritual wellbeing means the ability to experience and integrate meaning and purpose in life through a person’s connectedness with self, others art, music, literature, nature, or a power greater than oneself.” – Ritika Srivastava

 

There is a lot of pressure on university students to excel. This stress might in fact be counterproductive as the increased pressure can actually lead to stress and anxiety which can impede the student’s physical and mental health, well-being, and school performance. Religion and spirituality have been promulgated as solutions to the challenges of life. There have been a number of studies of the influence of religiosity and spirituality on the physical and psychological well-being of practitioners mostly showing positive benefits, with spirituality encouraging personal growth and mental health. This suggests that student spirituality may be associated with their psychological well-being.

 

In today’s Research News article “Cross-sectional study of the relationship between the spiritual wellbeing and psychological health among university Students.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8049307/ ) Leung and colleagues recruited university students and had them complete measures of spiritual well-being, including measures of personal and communal, environmental, and transcendental well-being, depression, anxiety, and perceived stress.

 

They found that the higher the levels of spiritual well-being, including measures of personal and communal, environmental, and transcendental well-being, the lower the levels of depression, anxiety, and perceived stress. They also found that participants who indicated that they had religious beliefs had higher levels of depression, anxiety, perceived stress, and spiritual well-being.

 

These findings are correlational and as such no conclusions regarding causation can be reached. The fact that spiritual well-being was higher in students with religious beliefs but depression, anxiety, and perceived stress were higher suggests that the results were not due to a causal connection. In this case having higher spiritual well-being was not associated with better psychological well-being. Nevertheless, the results clearly show that spiritual well-being is highly related to higher levels of psychological well-being The results also suggest that religiosity is related to poorer psychological well-being. There are no data on the reasons for the relationships but perhaps reverse causation is involved such that higher levels of psychological distress may reduce students’ psychological well-being and prompt them to seek out religion.

 

So, spiritual well-being predicts psychological well-being.

 

“whole health requires care and attention for not only your physical body but also your mind and spirit. The benefits of spiritual well-being are numerous – from more compassionate relationships to a deeper sense of inner peace. – Advent Health

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Twitter @MindfulResearch

 

Study Summary

 

Leung, C. H., & Pong, H. K. (2021). Cross-sectional study of the relationship between the spiritual wellbeing and psychological health among university Students. PloS one, 16(4), e0249702. https://doi.org/10.1371/journal.pone.0249702

 

Abstract

University students’ spiritual wellbeing has been shown to be associated with quality, satisfaction, and joy of life. This study tested the relationship between spiritual wellbeing and symptoms of psychological disorders (i.e., depression, anxiety and stress) among Chinese university students in Hong Kong. Cross-sectional data were collected from N = 500 students (aged 17–24; 279 women). The participants were asked to complete the Spiritual Health and Life-Orientation Measure (SHALOM) to evaluate the status of their spiritual wellbeing in the personal and communal, environmental, and transcendental domains, and the Depression, Anxiety and Stress Scale-21 (DASS-21) to assess their emotional states of depression, anxiety and stress. All domains of spiritual wellbeing were negatively associated with psychological distress. Hierarchical Multiple Regression showed that together the three domains of spirituality explained 79.9%, 71.3% and 85.5% of the variance in students’ depression, anxiety and stress respectively. The personal and communal domain of spiritual wellbeing was the strongest predictor of psychological distress.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8049307/

 

Improve Neuropsychological Disorders with Yoga

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Improve Neuropsychological Disorders with Yoga

 

By John M. de Castro, Ph.D.

 

“yoga might be considered as an effective adjuvant for the patients with various neurological disorders including stroke, Parkinson’s disease, multiple sclerosis, epilepsy, Alzheimer’s disease, dementia, headache, myelopathy, neuropathies.” – A.Mooventhan

 

Mindfulness training and yoga practices have been shown to improve health and well-being in healthy individuals. They have also been found to be effective for a large array of medical and psychiatric conditions, either stand-alone or in combination with more traditional therapies. There has accumulated a large amount of research on the effectiveness of yoga practice for the treatment of a variety of physical and mental issues. Hence, it would be useful to summarize what has been learned.

 

In today’s Research News article “Therapeutic role of yoga in neuropsychological disorders.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8546763/ ) Nourollahimoghadam and colleagues review and summarize the published research regarding the effectiveness of yoga practice for the treatment of a variety of neuropsychological disorders.

 

They report that the published research found that yoga practice produced significant improvements in physical illnesses including migraine headaches, Alzheimer’s Disease, epilepsy, multiple sclerosis, Parkinson’s Disease, and neuropathy. Yoga practice also produced significant improvements in psychological well-being including anxiety, stress, depression, bipolar disorder, schizophrenia, somatoform disorders, obsessive-compulsive disorder, and burnout. They further report that yoga may produce its beneficial effects by altering the chemistry, electrical activity, structures, and connectivity within the brain.

 

Hence Yoga practice appears to have a myriad of positive physical and psychological benefits. The authors, however, point to weaknesses in the research including small sample sizes, short-term follow-up, confounding variables, and lack of appropriate controls. So, more and better controlled studies are needed to verify the benefits of yoga practice. Hence, the present state of knowledge supports the engagement in yoga practice to advance the physical and mental well-being of both ill and healthy individuals.

 

So, improve neuropsychological disorders with yoga.

 

“Yoga can be a helpful practice of self-care for people with multiple sclerosis (MS) and other neurological conditions (such as stroke, traumatic brain injury, Parkinson’s disease, Lyme’s disease, Lou Gehrig’s disease).” – Mary Hilliker

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on on Twitter @MindfulResearch

 

Study Summary

 

Nourollahimoghadam, E., Gorji, S., Gorji, A., & Khaleghi Ghadiri, M. (2021). Therapeutic role of yoga in neuropsychological disorders. World journal of psychiatry, 11(10), 754–773. https://doi.org/10.5498/wjp.v11.i10.754

 

Abstract

Yoga is considered a widely-used approach for health conservation and can be adopted as a treatment modality for a plethora of medical conditions, including neurological and psychological disorders. Hence, we reviewed relevant articles entailing various neurological and psychological disorders and gathered data on how yoga exerts positive impacts on patients with a diverse range of disorders, including its modulatory effects on brain bioelectrical activities, neurotransmitters, and synaptic plasticity. The role of yoga practice as an element of the treatment of several neuropsychological diseases was evaluated based on these findings.

Core Tip: A multitude of beneficial effects of yoga practice and the underlying mechanisms of action have been reported and point out its role as an influential element in the integrative therapy of various neuropsychological disorders. In the planning of further investigations, studies should be designed to achieve more accuracy and precision in the heterogeneous field of yoga practices and potential fields of application.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8546763/

 

Psychedelic Drug Experiences Produce Long-Term Improvements in Psychological Well-Being

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Psychedelic Drug Experiences Produce Long-Term Improvements in Psychological Well-Being

 

By John M. de Castro, Ph.D.

 

“Awe may be a critically important emotional experience during psychedelic treatment in generating compassion, empathy, and overall well-being” – Eve Ekman

 

Psychedelic substances such as peyote, mescaline, LSD, Bufotoxin, ayahuasca and psilocybin have been used almost since the beginning of recorded history to alter consciousness and produce spiritually meaningful experiences. People find these experiences extremely pleasant. eye opening, and even transformative. They often report that the experiences changed them forever. Psychedelics have also been found to be clinically useful as they markedly improve mood, increase energy and enthusiasm and greatly improve clinical depression. Even though the effects of psychedelic substances have been experienced and reported on for centuries, only very recently have these effects come under rigorous scientific scrutiny.

 

In today’s Research News article “Sustained, Multifaceted Improvements in Mental Well-Being Following Psychedelic Experiences in a Prospective Opportunity Sample.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8277190/ ) Mans and colleagues recruited adults who were planning on having a psychedelic experience and had them complete a questionnaire before and after the experience and 2 weeks, 4 weeks, and 2 years after measuring well-being, depression, self-esteem, life orientation, emotional stability, meaning in life, acceptance, resilience, mindfulness, social connectedness, gratitude, spiritual transcendence, Spiritual and Religious Attitudes in Dealing with Illness, trust, and compassion and after the experience only Challenging Experience Questionnaire (CEQ), the Mystical Experience Questionnaire (MEQ), and the Emotional Breakthrough.

 

They found that in comparison to baseline after the psychedelic experiences there were significant improvements in all measures except spirituality that were maintained over follow-up. Factor analysis revealed three clusters of measures labelled as being well, staying well, and spirituality. They found that after the psychedelic experiences there were large significant improvements in being and staying well that were still present 2 years later.

 

It should be noted that there wasn’t a comparison, control, condition present and that the participants self-selected to engage in psychedelic experiences. Hence, a myriad of confounding alternative explanations for the findings abound, particularly participant expectancy effects (placebo effects). So, great caution must be exercised in drawing conclusions regarding the effects of psychedelic drugs. But placebo effects are generally transitory and don’t last over substantial periods of time and the present improvements lasted for at least 2 years, making it unlikely that confounding variable explanations are viable.

 

It is interesting that spirituality was not affected as psychedelic drugs have been employed throughout history as a part of spiritual development. It is possible that the context of spiritual ceremony is essential for the effects of psychedelic drugs being interpreted as spiritual effects.

 

The results of the present study suggest that people who engage in psychedelic experiences have profound improvements in their well-being that are sustained for at least 2 years. The magnitude and duration of the effects may explain why psychedelics have such profound effects on people with mental illnesses producing relief of symptoms and appear to be safe and effective treatments for mental illnesses.

 

So, psychedelic drug experiences produce long-term improvements in psychological well-being.

 

“use of psychedelic substances in a naturalistic setting is associated with experiences of personal transformation, a sense of altered moral values, increased feelings of social connectedness, and a more positive mood.” – Matthias Forstmann

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Mans, K., Kettner, H., Erritzoe, D., Haijen, E., Kaelen, M., & Carhart-Harris, R. L. (2021). Sustained, Multifaceted Improvements in Mental Well-Being Following Psychedelic Experiences in a Prospective Opportunity Sample. Frontiers in psychiatry, 12, 647909. https://doi.org/10.3389/fpsyt.2021.647909

 

Abstract

In the last 15 years, psychedelic substances, such as LSD and psilocybin, have regained legitimacy in clinical research. In the general population as well as across various psychiatric populations, mental well-being has been found to significantly improve after a psychedelic experience. Mental well-being has large socioeconomic relevance, but it is a complex, multifaceted construct. In this naturalistic observational study, a comprehensive approach was taken to assessing well-being before and after a taking a psychedelic compound to induce a “psychedelic experience.” Fourteen measures of well-being related constructs were included in order to examine the breadth and specificity of change in well-being. This change was then analysed to examine clusters of measures changing together. Survey data was collected from volunteers that intended to take a psychedelic. Four key time points were analysed: 1 week before and 2 weeks, 4 weeks, and 2 years after the experience (N = 654, N = 315, N = 212, and N = 64, respectively). Change on the included measures was found to cluster into three factors which we labelled: 1) “Being well”, 2) “Staying well,” and 3) “Spirituality.” Repeated Measures Multivariate Analysis of Variance revealed all but the spirituality factor to be improved in the weeks following the psychedelic experience. Additional Mixed model analyses revealed selective increases in Being Well and Staying Well (but not Spirituality) that remained statistically significant up to 2 years post-experience, albeit with high attrition rates. Post-hoc examination suggested that attrition was not due to differential acute experiences or mental-health changes in those who dropped out vs. those who did not. These findings suggest that psychedelics can have a broad, robust and sustained positive impact on mental well-being in those that have a prior intention to use a psychedelic compound. Public policy implications are discussed.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8277190/

 

Improve Adolescent Psychological Well-Being with Meditation

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Improve Adolescent Psychological Well-Being with Meditation

 

By John M. de Castro, Ph.D.

 

“with all the uncertainty in the world right now, teens can definitely benefit from taking time to quiet the noise and meditate. It’s a handy practice that can help them through all kinds of confusing and stressful situations in life.” – Cleveland Clinic

 

Adolescence is a time of mental, physical, social, and emotional growth. But it can be a difficult time, fraught with challenges. During this time the child transitions to young adulthood; including the development of intellectual, psychological, physical, and social abilities and characteristics. There are so many changes occurring during this time that the child can feel overwhelmed and unable to cope with all that is required. This can lead to emotional and behavioral problems. Indeed, up to a quarter of adolescents suffer from depression or anxiety disorders, and an even larger proportion struggle with subclinical symptoms. Mindfulness training has been shown to improve emotion regulation and to benefit the psychological and emotional health of adolescents

 

In today’s Research News article “Using Heartfulness Meditation and Brainwave Entrainment to Improve Teenage Mental Wellbeing.” (See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2021.742892/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_1757290_a0P58000000G0YfEAK_Psycho_20211021_arts_A ) Yadav and colleagues recruited high school students and randomly assigned them to one of 4 groups; audio brainwave entrainment group, heartfulness meditation group, meditation and audio entrainment group, and a no-treatment control group. The interventions lasted for 4 weeks. The heartfulness meditation group had 3 weekly training sessions and meditated at home for 30 minutes per day three times per week. The audio brainwave entrainment group listened to an audio tape 3 times per week for 15 minutes of audio beats 13–30 HZ in the first 2 min; 8–12 HZ from minute 3–12; and 13–30 Hz from minute 12–15. All participants were measured before and after training for depression, perceived stress, sleep quality, mood, anger, confusion, fatigue, tension, vigor, episodic memory, visuospatial processing, verbal short-term memory, and attention.

 

They found that following the intervention the meditation group had a significant increase in mood, including decreases in anger and depression, and a decrease in perceived stress, while the combination group had a significant increase in sleep quality and a decrease in perceived stress. The combination group in comparison to the meditation group had greater improvements in mood and perceived stress.

 

The results suggest that meditation practice improves the psychological well-being of adolescents while audio brainwave entrainment alone does not. But when they were combined there was some degree of greater improvement. Like adults, adolescents benefit from meditation in improved mood, including decreased anger and depression, and decreased perceived stress. This suggests that meditation may be particularly useful during the turbulent times of adolescence.

 

So, improve adolescent psychological well-being with meditation.

 

“[Mindfulness Meditation] appears to have positive effects on adolescent psychological health including reduced depression, anxiety, and stress, increased overall well-being, self and emotion regulation, positive affect, and resilience.” – Ryan Erbe

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Yadav GS, Cidral-Filho FJ and Iyer RB (2021) Using Heartfulness Meditation and Brainwave Entrainment to Improve Teenage Mental Wellbeing. Front. Psychol. 12:742892. doi: 10.3389/fpsyg.2021.742892

 

Teenagers are highly susceptible to mental health issues and this problem has been exacerbated by the quarantine restrictions of COVID-19. This study evaluated the use of Heartfulness Meditation and Audio Brainwave Entrainment to help teenagers cope with mental health issues. It used 30-min Heartfulness meditation and 15-min brainwave entrainment sessions with binaural beats and isochronic tones three times a week for 4 weeks. Using a pretest-posttest methodology, participants were asked to complete a survey battery including the Pittsburgh Quality of Sleep Index, Perceived Stress Scale, Patient Health Question-9, Profile of Mood States, and Cambridge Brain Health assessment. Participants (n = 40) were divided into four experimental groups: the control group (n = 9), Audio Brainwave Entrainment group (n = 9), Heartfulness Meditation group (n = 10), and a combined group (n = 12), for a 4-week intervention. Data were analyzed with paired t-tests. The singular Audio Brainwave Entrainment group did not see statistically significant improvements, nor did any of the intervention groups for brain health (p > 0.05). This study, however, proved the efficacy of a 4-week Heartfulness Meditation program to regulate overall mood (p = 0.00132), stress levels (p = 0.0089), state depression (POMS; p = 0.0037), and anger (p = 0.002). Results also suggest adding Audio Brainwave Entrainment to Heartfulness Meditation may improve sleep quality (p = 0.0377) and stress levels (p = 0.00016).

https://www.frontiersin.org/articles/10.3389/fpsyg.2021.742892/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_1757290_a0P58000000G0YfEAK_Psycho_20211021_arts_A

 

Reduce Fatigue and Depression in Patients with Multiple Sclerosis with Mindfulness

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Reduce Fatigue and Depression in Patients with Multiple Sclerosis with Mindfulness

 

By John M. de Castro, Ph.D.

 

“the pragmatic resiliency skills of mindfulness training may be beneficial in helping to mitigate unpleasant and unpredictable mental and physical symptoms that are associated with an MS diagnosis.” – Rachel M. Gilbertson

 

Multiple Sclerosis (MS) is a progressive demyelinating disease which attacks the coating on the neural axons which send messages throughout the body and nervous system. It affects about 2 million people worldwide and about 400,000 in the U.S. It is most commonly diagnosed in people between the ages of 20 and 50 years. Unfortunately, there is no cure for multiple sclerosis. There are a number of approved medications that are used to treat MS but are designed to lessen frequency of relapses and slow the progression of the disease, but they don’t address individual symptoms. But MS is not fatal with MS patients having about the same life expectancy as the general population. Hence, most MS sufferers have to live with the disease for many years. Mindfulness practices have been shown to improve the symptoms of multiple sclerosis.

 

In today’s Research News article “Mindfulness training during brief periods of hospitalization in multiple sclerosis (MS): beneficial alterations in fatigue and the mediating role of depression.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8499486/ ) Sauder and colleagues recruited patients diagnosed with Multiple Sclerosis (MS) who also had symptoms of fatigue and depression during a brief (>5-day) hospital stay. During their hospital stay the patients were administered daily 45-minute mindfulness training based upon Mindfulness-Based Cognitive Therapy (MBCT). They were measured before and after the hospital stay for depression, fatigue, rumination, mindfulness, cognition, and attention.

 

They found that in comparison to baseline after training there were significant increases in mindfulness and distraction techniques to cope with a negative mood and significant decreases in depression, general fatigue, and physical fatigue. Further, they found that the greater the increases in mindfulness the greater the reductions in fatigue and depression. A mediation analysis revealed that mindfulness decreased fatigue indirectly by reducing depression that in turn reduced fatigue.

 

The study lacked a control, comparison, condition and as such caution must be exercised in interpreting the results. But mindfulness has been previously demonstrated in controlled studies to reduce fatigue and depression in a wide variety of people. So, the effects of mindfulness reported here were probably due to mindfulness causing the improvements. What is new here is that mindfulness reduces depression and in turn fatigue in patients with Multiple Sclerosis (MS). The patients also had a significant increase in the coping strategy of using distraction during negative mood states. This suggests that mindfulness training helps them to learn to distract themselves from depression and this may be the mechanism whereby mindfulness reduces depression.

 

Depression and fatigue greatly reduce the patients’ ability to conduct their lives, reducing their quality of life, So, improving depression and fatigue can be very beneficial to these patients. This suggests that mindfulness training should be recommended for patients with Multiple Sclerosis (MS).

 

So, reduce fatigue and depression in patients with multiple sclerosis with mindfulness.

 

“Mindfulness practice appears to be a safe, drug-free approach to coping with stress and anxiety, which may in turn help reduce your MS symptoms.” – Amit Sood

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Sauder, T., Hansen, S., Bauswein, C., Müller, R., Jaruszowic, S., Keune, J., Schenk, T., Oschmann, P., & Keune, P. M. (2021). Mindfulness training during brief periods of hospitalization in multiple sclerosis (MS): beneficial alterations in fatigue and the mediating role of depression. BMC neurology, 21(1), 390. https://doi.org/10.1186/s12883-021-02390-7

 

Abstract

Objectives

Persons with MS (PwMS) are frequently affected by fatigue and depression. Mindfulness-based interventions may reduce these symptoms in PwMS and consequently their application has been extended to various settings. Only few efforts have been made to explore effects of short-term mindfulness training during brief periods of hospitalization. In the current study, the feasibility and potential effects of short-term mindfulness training on depression, fatigue, rumination and cognition were explored in PwMS in an acute-care hospital setting. Based on previous work, it was further examined whether the relation between trait mindfulness and fatigue prior to and following the intervention was mediated by depression and whether a mediation effect was also observable throughout the intervention.

Methods

A short-term mindfulness training protocol was developed, tailored to the requirements of the acute-care setting. Subsequently, 30 PwMS were recruited sequentially and received mindfulness training during the routine clinical process (median duration in hospital: eight days, number of sessions: four). Participants completed relevant self-report measures (depression, fatigue, rumination) and a neuropsychological assessment before and after training.

Results

Participants reported significantly increased trait mindfulness and decreased depression and fatigue following the intervention. Respective change scores were highly correlated so that increased trait mindfulness was associated with decreased symptoms. In the rumination domain, patients reported a tendency for an increased adaptive ability to engage in distractive behavior during arising negative mood. Other measures of trait rumination and cognition remained relatively stable. Results of the mediation analyses indicated that depression mediated the negative relationship between trait mindfulness and fatigue symptoms at pre and post assessments. With regards to the change scores, an association between mindfulness and cognitive fatigue ceased to be significant when depression was controlled, albeit in this case, the mediation effect did not reach significance.

Conclusion

Results of the current study indicate that short-term mindfulness training during brief periods of hospitalization may be beneficial for PwMS. They further complement previous work by identifying depression as a potential mediator of the antagonistic relationship between mindfulness and fatigue. Based on the current exploratory study, future trials are warranted to address this mechanism of mindfulness training in more detail.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8499486/

 

Improve the Symptoms of Central Pain Sensitization Syndromes with Mindfulness

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Improve the Symptoms of Central Pain Sensitization Syndromes with Mindfulness

 

By John M. de Castro, Ph.D.

 

“Central sensitization, in short, is a hypersensitivity to stimuli from things that are not typically painful. . . Stress can heighten pain even more, so various forms of stress management may be recommended to patients. This may include practices such as yoga, mindfulness, or meditation.” – Southern Pain

 

We all have to deal with pain. It’s inevitable, but hopefully it’s mild and short lived. For a wide swath of humanity, however, pain is a constant in their lives. At least 100 million adult Americans have chronic pain conditions. Central Pain Sensitization Syndromes such as fibromyalgia and Migraine headaches are particularly difficult to deal with as they have triggers that are not normally painful.

 

The most common treatment for chronic pain is drugs. These include over-the-counter analgesics and opioids. But opioids are dangerous and highly addictive. Prescription opioid overdoses kill more than 14,000 people annually. So, there is a great need to find safe and effective ways to lower the psychological distress and improve the individual’s ability to cope with the pain. There is an accumulating volume of research findings that demonstrate that mindfulness practices, in general, are effective in treating pain.

 

A therapeutic technique that contains mindfulness training and Cognitive Behavioral Therapy (CBT) is Acceptance and Commitment Therapy (ACT). It focuses on the individual’s thoughts, feelings, and behavior and how they interact to impact their psychological and physical well-being. It then works to change thinking to alter the interaction and produce greater life satisfaction. ACT employs mindfulness practices to increase awareness and develop an attitude of acceptance and compassion in the presence of painful thoughts and feelings. ACT teaches individuals to “just notice”, accept and embrace private experiences and focus on behavioral responses that produce more desirable outcomes.

 

The research on the effectiveness of Acceptance and Commitment Therapy (ACT) for  Central Pain Sensitization Syndromes has been accumulating. So, it makes sense to pause and review what has been learned. In today’s Research News article “Effectiveness of Acceptance and Commitment Therapy in Central Pain Sensitization Syndromes: A Systematic Review.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8235706/ ) Galvez-Sánchez and colleagues review and summarize the published research evidence on the effectiveness of Acceptance and Commitment Therapy (ACT) for  Central Pain Sensitization Syndromes. They identified 21 published studies that included a total of 1090 adult participants.

 

They report that 8 studies found that Acceptance and Commitment Therapy (ACT) significantly improved the symptoms of fibromyalgia especially anxiety and depression and improved pain acceptance, self-efficacy, and psychological flexibility. Six studies found that ACT improved the patient’s acceptance of irritable bowel syndrome and the psychological distress produced by IBS. In 7 studies ACT was shown to significantly improve migraine pain and the affective distress resulting from the disease including anxiety and depression. These improvements were greater than those seen with pharmacological and psychoeducational interventions.

 

Mindfulness training has been shown to improve the symptoms of fibromyalgia, irritable bower syndrome, and migraine headache. The finding from the currently published research studies of the effectiveness of the mindfulness training of Acceptance and Commitment Therapy (ACT) suggests that it is similarly effective in treating the symptoms from Central Pain Sensitization Syndromes particularly the psychological distress produced by them and improve the patients’ health related quality of life.

 

So, improve the symptoms of Central Pain Sensitization Syndromes with mindfulness.

 

“The goal of meditation is not to eliminate pain or anxiety, but rather to get patients to focus on breathing and relaxation techniques. . . to reverse some of the negative central sensitization that can occur with chronic pain.” – Mel Pohl

 

MCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Galvez-Sánchez, C. M., Montoro, C. I., Moreno-Padilla, M., Reyes Del Paso, G. A., & de la Coba, P. (2021). Effectiveness of Acceptance and Commitment Therapy in Central Pain Sensitization Syndromes: A Systematic Review. Journal of clinical medicine, 10(12), 2706. https://doi.org/10.3390/jcm10122706

 

Abstract

Objectives: Acceptance and commitment therapy (ACT) is considered by the American Psychological Association as an evidence-based treatment for a variety of disorders, including chronic pain. The main objective of the present systematic review was to determine the effectiveness of ACT in patients with central pain sensitization syndromes (CPSS). Methods: This systematic review was conducted according to the guidelines of the Cochrane Collaboration and PRISMA statements. The protocol was registered in advance in the Prospective Register of Systematic Reviews (PROSPERO) international database. The selected articles were evaluated using the Cochrane risk of bias (ROB) assessment tool. The PubMed, Scopus, and Web of Science databases were searched. Results: The literature search identified 21 studies (including investigations of fibromyalgia syndrome, irritable bowel syndrome, and migraine) eligible for the systematic review. There were no studies regarding the effectiveness of ACT for chronic tension-type headache (CTTH), interstitial cystitis (IC), or temporomandibular disorder (TMD). The evaluation of ROB showed that 12 of the selected studies were of low quality, 5 were of moderate quality, and 4 were high quality. ACT reduces some clinical symptoms, such as anxiety, depression, and pain. This positive effect of ACT might be mediated by pain acceptance, psychological flexibility, optimism, self-efficacy, or adherence to values. ACT showed better results in comparison to non-intervention (e.g., “waiting list”) conditions, as well as pharmacological and psychoeducational interventions. It is not entirely clear whether extended ACT treatments are more advantageous than briefer interventions. Conclusions: There are few studies about the effectiveness of ACT on CPSS. However, ACT seems to reduce subjective CPSS symptoms and improve the health-related quality of life of these patients. The absence of studies on the effectiveness of ACT in CTTH, IC, and TMD, indicate the pressing need for further ACT studies in these CPSS.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8235706/

Improve the Symptoms of Lupus with Mindfulness

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Improve the Symptoms of Lupus with Mindfulness

 

By John M. de Castro, Ph.D.

 

“However it strikes, pain is a persistent part of daily life for many people living with lupus. . . mindfulness-based interventions decrease the intensity of pain for people dealing with chronic pain.” – Lupus Foundation

 

Autoimmune diseases occur when the body’s systems that are designed to ward off infection attack the individual’s own tissues. Lupus is an autoimmune disease that affects a variety of organ systems including kidneys, joints, skin, blood, brain, heart and lungs. Lupus can produce fever, joint pain, stiffness and swelling, butterfly-shaped rash on the face or rashes elsewhere on the body, skin lesions that appear or worsen with sun exposure, fingers and toes that turn white or blue when exposed to cold or during stressful periods, shortness of breath, chest pain, dry eyes, headaches, confusion and memory loss. Lupus strikes between 10 to 25 people per 100,000, or about 322,000 cases in the U.S.

 

The symptoms of Lupus can look like a number of other diseases, so it is hard to diagnose lupus. It is tipped off in many patients by the distinctive facial rash. There are no known cures for lupus and treatment is targeted at symptom relief. Drug treatments include pain relievers, corticosteroids, immunosuppressants, and even antimalarial drugs. Mindfulness practices have been shown to be effective for a wide variety of illnesses and to improve the immune system. So, it is not surprising that mindfulness training can improve Lupus and its symptoms.

 

In today’s Research News article “Mindfulness-Based Stress Reduction for Systemic Lupus Erythematosus: A Mixed-Methods Pilot Randomized Controlled Trial of an Adapted Protocol.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8509215/ ) Taub and colleagues recruited adult patients with Systemic Lupus Erythematosus and randomly assigned them to either a wait-list control or to receive 10 weekly 2-hour sessions and a full day retreat of Mindfulness-Based Stress Reduction (MBSR) adapted for Lupus. MBSR consists of practice with meditation, body scan, and yoga, and with group discussions and home practice. They were measured before and after training and 6 months later for lupus activity, health, depression, quality of life, psychological inflexibility to pain, shame, and illness identity. In addition, a sub-sample of patients underwent semi-structured qualitative interviews.

 

They found that in comparison to baseline and the wait-list control group, immediately after training the group that received Mindfulness-Based Stress Reduction (MBSR) had significantly reduced depression, fusion with pain, shame and illness identity and increases quality of life. At the 6-month follow-up, depression, fusion with pain, shame and illness identity remained significantly reduced. The qualitative interviews revealed 6 distinct themes; changes related to mindfulness; stress reduction; improvement in general physical functioning; changes in illness identity and illness perception; and the group as a mechanism of psychological change.

 

The interpretation of the findings is limited by the fact that there was a passive (wait-list) control condition. This leaves open a number of potential confounding explanations such as placebo effects, attention effects, experimenter bias, etc. Future research should have an active control condition such as aerobic exercise. Nevertheless, the results are suggestive that Mindfulness-Based Stress Reduction (MBSR) training is effective in producing enduring improvements in the psychological symptoms produced by Systemic Lupus Erythematosus, helping to relieve the patient’s suffering.

 

So, improve the symptoms of Lupus with mindfulness.

 

“If you have lupus and you feel stressed, or you would like to boost your pain tolerance while reducing sensitivity to pain itself, speak to your doctor about the desirability of meditation. Because this activity has no side effects and is easy and affordable to carry out, your family can join you in sessions, as a way to battle stress.” – Jess Walter

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Taub, R., Horesh, D., Rubin, N., Glick, I., Reem, O., Shriqui, G., & Agmon-Levin, N. (2021). Mindfulness-Based Stress Reduction for Systemic Lupus Erythematosus: A Mixed-Methods Pilot Randomized Controlled Trial of an Adapted Protocol. Journal of Clinical Medicine, 10(19), 4450. https://doi.org/10.3390/jcm10194450

 

Abstract

Background: The psychological effects of systemic lupus erythematosus (SLE) are tremendous. This pilot mixed-methods randomized controlled trial aimed to evaluate the effects of a mindfulness-based stress reduction (MBSR) adapted protocol on psychological distress among SLE patients. Methods: 26 SLE patients were randomly assigned to MBSR group therapy (n = 15) or a waitlist (WL) group (n = 11). An adapted MBSR protocol for SLE was employed. Three measurements were conducted: pre-intervention, post-intervention and 6-months follow up. A sub-sample (n = 12) also underwent qualitative interviews to assess their subjective experience of MBSR. Results: Compared to the WL, the MBSR group showed greater improvements in quality of life, psychological inflexibility in pain and SLE-related shame. Analysis among MBSR participants showed additional improvements in SLE symptoms and illness perception. Improvements in psychological inflexibility in pain and SLE-related shame remained stable over six months, and depression levels declined steadily from pre-treatment to follow-up. Qualitative analysis showed improvements in mindfulness components (e.g., less impulsivity, higher acceptance), as well as reduced stress following MBSR. Conclusions: These results reveal the significant therapeutic potential of MBSR for SLE patients. With its emphasis on acceptance of negative physical and emotional states, mindfulness practice is a promising treatment option for SLE, which needs to be further applied and studied.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8509215/

 

Psychedelic Drugs are Theorized to have Aided in Human Social Evolution

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Psychedelic Drugs are Theorized to have Aided in Human Social Evolution

 

By John M. de Castro, Ph.D.

 

“psychedelics have profound cognitive, emotional, and social effects that inspired the development of cultures and religions worldwide.” – Michael J. Winkelman

 

Psychedelic substances such as peyote, mescaline, LSD, Bufotoxin, ayahuasca and psilocybin have been used almost since the beginning of recorded history to alter consciousness and produce spiritually meaningful experiences. Psychedelics produce effects that are similar to those that are reported in spiritual awakenings, a positive mood, with renewed energy and enthusiasm. It is easy to see why people find these experiences so pleasant and eye opening. They often report that the experiences changed them forever.

 

It is not known why the use of psychedelic substances have been so widely used throughout human evolution. Natural selection suggests that the use of these substances must confer some adaptive advantage, or their use would have ceased. What exactly are those advantages is a source of active debate in the scientific community. In today’s Research News article “Psychedelics, Sociality, and Human Evolution.” (See summary below or view the full text of the study at: https://www.frontiersin.org/articles/10.3389/fpsyg.2021.729425/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_1750137_a0P58000000G0YfEAK_Psycho_20211012_arts_A ) Arce and colleagues provide an evidence backed theoretical argument regarding the role of psychedelic substances in the evolution of humankind.

 

There is substantial evidence that early hominids routinely ingested fungi including mushroom that contained psychedelic substances. Early recorded history includes description of psychedelic uses in Mesoamerican societies. Indeed, psychedelic use has been recorded in early societies in Africa, Asia, Europe, Middle East, South America, Artic and Subarctic, and Central America. This suggests that there must be some instrumental effect of these substances that enhances the survival of humans.

 

Psilocybin and related psychedelics do not have physically toxic side effects. So, they can be ingested safely. The only evident problem is a change in cognition that could open “the possibility for errors in judgment, false perceptions, distortions, and illusions that could undermine an individual’s capacity for alertness, strategic thinking, and decision-making”. But early humans learned to use these substances in particular circumstances, such as rituals,  where the consequences of altered cognition could be minimized.

 

In their favor, psychedelic substances have been shown to improve coping with stress which was likely high in early hominid development. In addition, psychedelic substances have been used throughout history for the treatment of diseases and in recent years have been found to be effective in promoting recovery from a cancer diagnosis, relieving depression, and even in smoking cessation.

 

Psychedelic substances have traditionally been used in groups particularly around rituals and religious ceremonies which would improve social bonds, group cohesion, and pro-social behavior. This would facilitate social cooperation that was essential for early hominid group survival. Psychedelic substances have also been shown to enhance creative thinking and problem solving which would be of great use in adapting to changing environments.

 

These findings and arguments suggest that ingesting psychedelic substances may have been adaptive for humans increasing their chances of survival and procreation. It seems counterintuitive that ingesting substances that for the short term may make the individual less responsive and capable in the environment could actually improve survival. But that is what psychedelic substances appear to do. In this way ingesting psychedelic substances may be adaptive and thus be promoted in evolution.

 

So, psychedelic drugs are theorized to have aided in human social evolution

 

“psychedelic drugs. By simulating the effects of religious transcendence, they mimic states of mind that played an evolutionarily valuable role in making human cooperation possible – and with it, greater numbers of surviving descendants.” – James Carney

 

CMCS – Center for Mindfulness and Contemplative Studies

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Rodríguez Arce JM and Winkelman MJ (2021) Psychedelics, Sociality, and Human Evolution. Front. Psychol. 12:729425. doi: 10.3389/fpsyg.2021.729425

 

Our hominin ancestors inevitably encountered and likely ingested psychedelic mushrooms throughout their evolutionary history. This assertion is supported by current understanding of: early hominins’ paleodiet and paleoecology; primate phylogeny of mycophagical and self-medicative behaviors; and the biogeography of psilocybin-containing fungi. These lines of evidence indicate mushrooms (including bioactive species) have been a relevant resource since the Pliocene, when hominins intensified exploitation of forest floor foods. Psilocybin and similar psychedelics that primarily target the serotonin 2A receptor subtype stimulate an active coping strategy response that may provide an enhanced capacity for adaptive changes through a flexible and associative mode of cognition. Such psychedelics also alter emotional processing, self-regulation, and social behavior, often having enduring effects on individual and group well-being and sociality. A homeostatic and drug instrumentalization perspective suggests that incidental inclusion of psychedelics in the diet of hominins, and their eventual addition to rituals and institutions of early humans could have conferred selective advantages. Hominin evolution occurred in an ever-changing, and at times quickly changing, environmental landscape and entailed advancement into a socio-cognitive niche, i.e., the development of a socially interdependent lifeway based on reasoning, cooperative communication, and social learning. In this context, psychedelics’ effects in enhancing sociality, imagination, eloquence, and suggestibility may have increased adaptability and fitness. We present interdisciplinary evidence for a model of psychedelic instrumentalization focused on four interrelated instrumentalization goals: management of psychological distress and treatment of health problems; enhanced social interaction and interpersonal relations; facilitation of collective ritual and religious activities; and enhanced group decision-making. The socio-cognitive niche was simultaneously a selection pressure and an adaptive response, and was partially constructed by hominins through their activities and their choices. Therefore, the evolutionary scenario put forward suggests that integration of psilocybin into ancient diet, communal practice, and proto-religious activity may have enhanced hominin response to the socio-cognitive niche, while also aiding in its creation. In particular, the interpersonal and prosocial effects of psilocybin may have mediated the expansion of social bonding mechanisms such as laughter, music, storytelling, and religion, imposing a systematic bias on the selective environment that favored selection for prosociality in our lineage.

https://www.frontiersin.org/articles/10.3389/fpsyg.2021.729425/full?utm_source=F-AAE&utm_medium=EMLF&utm_campaign=MRK_1750137_a0P58000000G0YfEAK_Psycho_20211012_arts_A

 

Spirituality is Related to Reduced Depression but Negative Religiosity is Associated with Suicidality

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Spirituality is Related to Reduced Depression but Negative Religiosity is Associated with Suicidality

 

By John M. de Castro, Ph.D.

 

“The trouble is that just as it is hard to feel connected to other people while depressed, it is difficult to feel connected to God. A leap of trust and faith is frequently needed to be spiritual while depressed.” – Healthtalk.org

 

Depression and other mood disorders are the number-one risk factor for suicide. More than 90% of people who kill themselves have a mental disorder, whether depression, bipolar disorder or some other diagnosis. So, the best way to prevent suicide may be to treat the underlying cause. For many this means treating depression.

 

Spirituality is defined as “one’s personal affirmation of and relationship to a higher power or to the sacred. There have been a number of studies of the influence of spirituality on the physical and psychological well-being of practitioners mostly showing positive benefits, with spirituality encouraging personal growth and mental health. Spirituality may help to provide meaning and prevent suicide. But there is scant research on the relationship of spirituality and religiosity and suicide.

 

In today’s Research News article “Comparison of religiosity and spirituality in patients of depression with and without suicidal attempts.” (See summary below or view the full text of the study at: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8221206/ ) Dua and colleagues

CMCS – Center for Mindfulness and Contemplative Studies recruited 2 groups of patients both with depression and suicidal ideation and one with an additional suicide attempt. They also recruited age and gender matched healthy control participants. They completed measures of the depression, impulsivity, hopelessness, anxiety, irritability, mania, suicide severity, centrality of religion and spiritual attitudes.

 

They found that the depressed groups did not differ in purpose, hope, and organized, nonorganized religious activities and intrinsic religiosity. On the other hand, patients with suicidal ideation generally had a family history of suicide. Patients who had attempted suicide were significantly higher in hopelessness and suicide ideation and lower on social support than patients who had nor attempted suicide. They also had significantly higher levels of negative religious coping. Compared to the healthy controls the depressed groups were significantly lower in religiosity. They also found that the lower the levels of religiosity the greater the levels of suicidal ideation and the higher the number of suicide attempts. But, in the suicide attempters higher levels of ideological religiosity was associated with greater severity of suicide ideation.

 

These are interesting but correlative findings and as such causation cannot be determined. Nevertheless, the results suggest that spirituality, although associated with lower depression, is not significantly related to suicide ideation or attempts. On the other hand, negative religious coping, ideological religiosity, and low religiosity were. In other words, being religious, in general is not a problem. But adhering to the ideology or using negative religious coping are associated with suicidality.

 

Negative religious coping involves struggling with religion, questioning, guilt, and perceived distance from and negative views of god. This type of coping does not provide support in times of psychological distress and in fact may exacerbate feelings of hopelessness. Regardless, it appears that non-spiritual uses and ideas about religion and god my be associated with more thoughts about suicide and an increased likelihood of attempting suicide.

 

So, spirituality is related to reduced depression but negative religiosity is associated with suicidality.

 

“Whether your depression manifests itself as a loss of appetite, decreased sense of self-worth, lost productivity, feelings of helplessness, prolonged worry or any other symptom, spirituality can absolutely help an individual along their journey toward purpose.” – Pyramid Healthcare

 

This and other Contemplative Studies posts are also available on Google+ https://plus.google.com/106784388191201299496/posts and on Twitter @MindfulResearch

 

Study Summary

 

Dua, D., Padhy, S., & Grover, S. (2021). Comparison of religiosity and spirituality in patients of depression with and without suicidal attempts. Indian journal of psychiatry, 63(3), 258–269. https://doi.org/10.4103/psychiatry.IndianJPsychiatry_246_20

 

Abstract

Aim:

This study is aimed to compare the religiosity and spirituality of patients with first-episode depression with suicidal ideation and those with recent suicidal attempts. Additional aim was compare the religiosity and spirituality of patients with first-episode depression with healthy controls.

Methods:

Patients of first episode depression with suicidal ideation and healthy controls were assessed by Centrality of Religiosity Scale (CRS), Duke University Religion Index (DUREL), Brief Religious coping scale (R-COPE), and Spiritual Attitude Inventory (SAI).

Results:

Patients with depression were divided into two groups based on the presence (n = 53) or absence (n = 62) of suicidal attempts in the previous 14 days. Both the patients with and without suicide attempts were matched for depression severity. Both the patient groups did not differ in terms of religiosity and spirituality as assessed using CRS and SAI. Both depression groups had lower scores on religiosity as compared to healthy controls as assessed on CRS. The two groups also had a lower score on the “sense of hope” which is a part of SAI, when compared to healthy controls. Compared to patients without suicide attempts (i.e., ideators group) and healthy controls, subjects with suicide attempts more often used negative religious coping. Total numbers of lifetime suicide attempts in the attempt group were associated with the ideology domain of the CRS.

Conclusion:

Compared with healthy controls, patients with depression have lower levels of religiosity and spirituality. In the presence of comparable severity of depression, higher use of negative religious coping is associated with suicide attempts.

https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8221206/