Objectives: Previously, authors found high personal importance of religion/spirituality (R/S) in early adulthood to predict a 75% decreased risk of recurrence of major depression in middle adulthood. Here, the authors follow up the original study sample to examine the association between R/S and major depression from middle adulthood into midlife. Method: Participants were 79 of 114 original adult offspring of depressed and non-depressed parents. Using logistic regression analysis, three measures of R/S from middle adulthood (personal importance, frequency of religious service attendance, and denomination) were used to predict Major Depressive Disorder (MDD) in midlife. Results: High R/S importance in middle adulthood was prospectively associated with risk for an initial onset of depression during the period of midlife. Frequency of attendance in middle adulthood was associated with recurrence of depression at midlife in the high-risk group for depression, as compared to the low-risk group. Conclusion: Findings suggest that the relation between R/S and depression may vary across adult development, with risk for depression associated with R/S at midlife potentially revealing a developmental process.

Many college students in the United States arrive on campus with exposure to both traumatic events and typical negative life events, as well as varying levels of emotional wellness. One way that students may seek out help is through spiritually supportive wellness programming. The current study examines the prevalence of and relationship between traumatic life events, typical negative life events, and spiritual growth and decline as predictors of posttraumatic stress in a sample of undergraduates (N = 88) seeking spiritually supportive wellness. Traumatic and typical negative life events and spiritual decline were predictive of posttraumatic stress. Furthermore, a moderation effect was found such that while participants with high trauma exposure and high spiritual decline reported the highest posttraumatic stress, those with high trauma exposure and low spiritual decline reported lower posttraumatic stress, similar to those with low trauma exposure. These results have implications for the role of spiritual decline in the etiology of PTSD (Posttraumatic Stress Disorder) within emerging adult populations who identify as spiritual that warrant further study.

Increasing rates of mental illness among college students over the past 10 years suggest a collective deficit in meaning and purpose unattended to by many university campuses. Psychopathology among young adult college students is associated with developmental tasks such as spiritual individuation, suggesting that interventions aimed at spiritual wellbeing may support the stated need for comprehensive mental health services. The aim of this pilot service assessment study is to investigate the feasibility, acceptability, and helpfulness of spiritually integrated programs at a Spirituality Mind Body (SMB) Wellness Center at a graduate-level academic institution. Wellness Center demographic and attendance data of N = 305 adult graduate students (M = 27.7 years, SD = 6.05) were used to assess acceptability and feasibility. To evaluate helpfulness, measures assessing symptoms of depression, anxiety, post-traumatic stress (PTS), spirituality, mindfulness, and psychological inflexibility were completed before and after eight-week programs on a subset of participants (n = 141). SMB users completed a total of 64% of sessions and reported significant pre/post gains in spirituality and mindfulness and decreases in psychological inflexibility, symptoms of depression and PTS. The preliminary findings of this open-trial are encouraging but inherently limited by the design; foremost, the results offer support for future research, which might draw on a larger sample and a study design involving a comparison group.

We prospectively investigate protective benefits against depression of cortical thickness across nine regions of a Ventral Frontotemporal Network (VFTN), previously associated with spiritual experience. Seventy-two participants at high and low risk for depression (Mean age 41 years; 22-63 years; 40 high risk, 32 low risk) were drawn from a three-generation, thirty-eight year study. FreeSurfer estimated cortical thickness over anatomical MRIs of the brain (Year 30) for each of the nine ROIs. Depression (MDD with SAD-L; symptoms with PHQ; Years 30 and 38) and spirituality (self-report on five phenotypes; Year 35), respectively, were associated with the weighted average of nine regions of interest. VFTN thickness was: 1) positively associated (p<0.01) with two of five spiritual phenotypes, altruism and love of neighbor, interconnectedness at a trend level, but neither commitment nor practice, 2) inversely associated with a diagnosis of MDD (SADS-L Year 30, for any MDD in the past ten years), and 3) prospectively neuroanatomically protective against depressive symptoms (PHQ-9 Year 38) for those at high familial risk.

In this study, we explored how people experience love and how these experiences are linked to their overall mental health, well-being, and spirituality. A total of 1499 U.S. adults completed a survey that measured six different aspects of love. Using Latent Profile Analysis (LPA), we found evidence in support of four distinct profiles: High Love, Above-Average Love, Below-Average Love, and Low Love. The High Love group, which was characterized by particularly strong feelings of religious love, reported the highest levels of life satisfaction, gratitude, and positive emotions, as well as the lowest levels of anxiety and depression. The Above-Average Love group showed moderately high levels of love with some emphasis on spirituality, while the Below-Average Love and Low Love groups experienced lower overall levels of love and spiritual connection, along with poorer mental health outcomes. Our findings suggest that a deep sense of love—especially when it involves a connection to a higher power—may be a crucial factor in promoting mental health and life satisfaction.

Trust in public institutions was challenged during the COVID-19 global pandemic, with widespread mistrust towards healthcare institutions as well as fellow public institutions. Concurrently, a new public institution or social tool, mass-market artificial intelligence (AI), more broadly emerged, which too may be a target of fluctuating public trust. Using national survey data from the United Kingdom’s Centre for Data Ethics and Innovation (survey year: 2022, N = 4320; survey year: 2023, N = 4232), we explore the level of trust in civic institutions (healthcare, non-healthcare, and AI) during and immediately after the COVID-19 pandemic in the United Kingdom using a naturalistic quasi-experimental design. At both waves (2022 and 2023), principal component analysis and structural equation modeling over thirteen public institutions and AI variables confirmed three factors (or domains) of public trust: trust in healthcare institutions, trust in fellow civic institutions other than healthcare, and trust in AI. Measurement invariance testing of mean levels of public trust along each distinct component revealed that as compared with 2022, in 2023, (1) trust in healthcare institutions and in fellow civic institutions other than healthcare significantly increased and (2) trust in AI remained approximately level. Next, latent profile modeling revealed four levels of a common public trust profile, with all three domains of public trust being normatively closely associated. Taken together, these results suggest that a psychological stance of public trust, PT, may increase after a societal crisis.