The study aims to understand the precursors, catalysts, and dimensions of the spiritual transformation of Chinese travelers on the Camino de Santiago, a pilgrimage-tourist route in Spain. This research has adopted the theoretical framework of spiritual transformation by Pargament and his colleagues in collecting the transformative experience of Chinese Camino travelers reported in 139 blogs and stories. Thematic analysis is employed in analyzing the data. The study results show that Chinese travelers underwent spiritually transformative experiences, as observed in the changes in their relationship to themselves, others, nature, and the transcendent. These four dimensions are interconnected and experienced as something integrated with Chinese cultural and spiritual traditions. This study also explores the transculturality of spiritual experience, the important role of embodied engagement, and the critical and essential qualities of liminality in the transformative process on the Camino de Santiago.

Occasionally, a solution or idea arrives as a sudden understanding - an insight. Insight has been considered an "extra" ingredient of creative thinking and problem-solving. Here we propose that insight is central in seemingly distinct areas of research. Drawing on literature from a variety of fields, we show that besides being commonly studied in problem-solving literature, insight is also a core component in psychotherapy and meditation, a key process underlying the emergence of delusions in schizophrenia, and a factor in the therapeutic effects of psychedelics. In each case, we discuss the event of insight and its prerequisites and consequences. We review evidence for the commonalities and differences between the fields and discuss their relevance for capturing the essence of the insight phenomenon. The goal of this integrative review is to bridge the gap between the different views and inspire interdisciplinary research efforts for understanding this central process of human cognition.

Mescaline is a naturally occurring psychoactive alkaloid that has been used as a sacrament by Indigenous populations in spiritual ritual and healing ceremonies for millennia. Despite promising early preliminary research and favorable anecdotal reports, there is limited research investigating mescaline's psychotherapeutic potential. We administered an anonymous online questionnaire to adults (N = 452) reporting use of mescaline in naturalistic settings about mental health benefits attributed to mescaline. We assessed respondents' self-reported improvements in depression, anxiety, post-traumatic stress disorder (PTSD), and alcohol and drug use disorders (AUD and DUD). Of the respondents reporting histories of these clinical conditions, most (68-86%) reported subjective improvement following their most memorable mescaline experience. Respondents who reported an improvement in their psychiatric conditions reported significantly higher ratings of acute psychological factors including mystical-type, psychological insight, and ego dissolution effects compared to those who did not report improvements (Cohen's d range 0.7 - 1.5). Many respondents (35-50%) rated the mescaline experience as the single or top five most spiritually significant or meaningful experience(s) of their lives. Acute experiences of psychological insight during their mescaline experience were associated with increased odds of reporting improvement in depression, anxiety, AUD and DUD. Additional research is needed to corroborate these preliminary findings and to rigorously examine the efficacy of mescaline for psychiatric treatment in controlled, longitudinal clinical trials.

Childhood trauma experience (CT) is negatively associated with many aspects of adult life. Religiosity/spirituality (R/S) are often studied as positive coping strategies and could help in the therapeutic process. Evidence on this is lacking for a non-religious environment. The aim of this study was to assess the associations of different types of CT with R/S in the secular conditions of the Czech Republic. A nationally representative sample (n = 1800, mean age = 46.4, SD = 17.4; 48.7% male) of adults participated in the survey. We measured childhood trauma, spirituality, religiosity and conversion experience. We found that four kinds of CT were associated with increased levels of spirituality, with odds ratios (OR) ranging from 1.17 (95% confidence interval 1.03-1.34) to 1.31 (1.18-1.46). Non-religious respondents were more likely to report associations of CT with spirituality. After measuring for different combinations of R/S, each CT was associated with increased chances of being "spiritual but non-religious", with OR from 1.55 (1.17-2.06) to 2.10 (1.63-2.70). Moreover, converts were more likely to report emotional abuse OR = 1.46 (1.17-1.82) or emotional neglect with OR = 1.42 (1.11-1.82). Our findings show CT is associated with higher levels of spirituality in non-religious respondents. Addressing spiritual needs may contribute to the effectiveness of psychotherapeutic treatment of the victims.

The aim of this systematic review was to answer these questions: What does spirituality means to patients with end-stage renal disease (ESRD)? And are there associations between spirituality and the health outcomes and general well-being of patients with ESRD? Thirty-three studies met the review criteria. Meaning of spirituality for patients with ESRD and spirituality in the lives of patients with ESRD were the main themes emerged. There is growing evidence that suggests a positive relationship between spirituality and the health outcomes and well-being of ESRD patients. However, the evidence is incomplete and there is a need for further research to enhance our understanding of the role of spirituality in improving the health outcomes and well-being of ESRD patients.

Hermeneutic phenomenology was used to illuminate the lived experience of posttraumatic, born-again conversion among members of a Neo-Charismatic Evangelical church (n = 11). Data were analyzed using a six-step process that yielded six core constituents: (1) Catalysts for transformation; (2) Courses of spiritual conversion; (3) Relationship with God; (4) Receiving the love of God; (5) Transformed by the love of God; (6) Changes in relationships. The essence of the phenomenon was confident knowing. Methodological rigor was maximized via maintenance of an audit trail and memo-writing. Findings highlight the essence of a spiritual conversion experience that is central to the faith and lives of many people, but remains poorly understood. The insights provided can build understanding of conversion among mental health providers, thereby reducing avoidance of the topic and promoting informed assistance for individuals experiencing a conversion process.

Many individuals with schizophrenia have occasional difficulty defining both to themselves and to others who they truly are. Perhaps for this reason they make attempts to change core aspects of themselves. These attempts may be delusional, but are too often unjustly dismissed as delusional before the potential value of the change is considered. Instead of facilitation, obstacles are placed in the way of hoped-for body modifications or changes of name or of religious faith. This paper discusses the various changes of identity sometimes undertaken by individuals with schizophrenia who may or may not be deluded. Ethical and clinical ramifications are discussed. The recommendation is made that, when clinicians respond to requests for help with identity change, safety needs to be the main consideration.

It is not uncommon for inmates to experience religious conversions in prison. These conversions allow inmates to portray themselves in a prosocial light and help them to establish a sense of control in their current lives, regardless of their past. Despite the value of these conversions, maintaining a new outlook of one's self is remarkably difficult. Using semistructured interviews with 63 inmates who had undergone a religious conversion, the authors examine the process that they engaged in to keep these new senses of self. The narratives suggest that they relied on various social support mechanisms to keep themselves focused and inspired. Specifically, they stressed the importance of connecting with positive others in formal and informal settings, sharing their stories with those in need, and reflecting on their daily choices. It is through these strategies that inmates keep the inspiration and focus to "keep their minds right."