The relationship between spiritual experiences, transpersonal trust, social support, and sense of coherence and mental distress—a comparison of spiritually practising and non-practising samples
We compared the pathways from exceptional experiences (measured with the Exceptional Experiences Questionnaire, EEQ), transpersonal trust (TPV), social support (F-SoZu) and sense of coherence (SOC) scales towards mental distress within a spiritually practising (SP) and a non-practising sample (NSP),...
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Taylor & Francis
2009
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| In: |
Mental health, religion & culture
Year: 2009, Volume: 12, Issue: 1, Pages: 1-23 |
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Volltext (lizenzpflichtig) |
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| 100 | 1 | |a Kohls, Niko |e VerfasserIn |4 aut | |
| 109 | |a Kohls, Niko |a Kohls, Nikola Boris | ||
| 245 | 1 | 4 | |a The relationship between spiritual experiences, transpersonal trust, social support, and sense of coherence and mental distress—a comparison of spiritually practising and non-practising samples |
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| 520 | |a We compared the pathways from exceptional experiences (measured with the Exceptional Experiences Questionnaire, EEQ), transpersonal trust (TPV), social support (F-SoZu) and sense of coherence (SOC) scales towards mental distress within a spiritually practising (SP) and a non-practising sample (NSP), using structural equation modelling. We found a high amount of variance explained for SOC (SP: R 2 = 0.50; NSP: R 2 = 0.61), a moderate amount for F-SoZU (SP: R 2 = 0.17; NSP: R 2 = 0.20) and for TPV a very small amount only in the SP sample (SP: R 2 = 0.04; NSP: R 2 = 0.00). In contrast, for the EEQ, which grasps positive and negative spiritual, psychopathological, and visionary dream experiences, a strong relationship was found for the NSP sample (R 2 = 0.53) but only a moderate relationship for the SP sample (R 2 = 0.28). Further analysis revealed that the path coefficients from positive, negative spiritual, and psychopathological experiences to distress were significantly lower in the SP sample. Thus, as regular spiritual practice seems to alter the pathways to distress derived from positive and negative spiritual and psychopathological experiences, unidimensional questionnaires only grasping positive spiritual experiences seem to be inappropriate for explaining the intrapersonal mechanisms associated with regular spiritual practice. [The] unseen region in question is not merely ideal, for it produces effects in this world. When we commune with it, work is actually done upon our finite personality, for we are turned into new men, and consequences in the way of conduct follow in the natural world upon our regenerative charge. But that which produces effects within another reality must be termed a reality itself, so I feel as if we had no philosophical excuse for calling the unseen or mystical world unreal. (James, 1904, p. 516) | ||
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