Do Religion and Spirituality in the Workplace Matter?

Although spirituality in the workplace has recently received extensive attention from many researchers in the field of management, it has often been interchanged with the term religion. Yet religion is neglected. According to Vitell, religion contributes to setting a framework for moral and ethical behavior in a business context, creating a spiritual workplace that is aligned with organizational goals and has a positive impact on productivity and profitability. Therefore, there is a need to conduct more investigations not only to explain the core concept of each, but also to evaluate the effectiveness of each and their integration in the workplace. This chapter addresses the increased demand to better conceptualize, define, and contrast the concepts of religion and spirituality in the workplace. In addition, the impact of leaders' life standards and personal values on behavior in the workplace are examined, with attention on the discussion of the impact of religion and spirituality.

The Influence of Religion and Spirituality on Managing Individuals in Organizations

Religion is a cornerstone of any society as it affects politics, law, economics, science, and is reflected throughout history in arts and more. In contrast, spirituality is an individual practice with the aim of mindfulness and having a sense of peace and purpose. This research aims to investigate the influence of religion and spirituality on organizational behavior in organizations in Bahrain specifically with regard to managing individuals in Bahrain. A sample of 46 valid responses was reached due to the sensitivity of the topic. Nationality was found to have a statistically significant effect on ‘behavior-based religion'. Principal component analysis found two distinctive factors among the religion values indicators being referred to as ‘behavior-based religion' and ‘belief of religion'.

Psychedelic Science of Spirituality and Religion: An Attachment-Informed Agenda Proposal

In this paper, we set an agenda for a psychedelic science of spirituality and religion, based on a synthesis of attachment theory with the Relaxed Beliefs Under pSychedelics (REBUS) model. Attachment theory proposes that people develop internal working models (IWMs) of interactions with others from their relational experiences with caregivers. Such IWMs then function as high-level priors enabling people, for better and for worse, to predict and organize their interpersonal and religious/spiritual relationships. One mechanism by which efficacious psychedelic interventions may work is by relaxing the grip of rigid, defensive priors (e.g., insecure IWMs with regard to others and God), further amplified by corrective relational experiences with the therapist, God, or others. We outline three key proposals to steer future research. First, individual differences in attachment security predict the phenomenology and integration of psychedelic experiences. Second, efficacious psychedelic therapy facilitates increased attachment security as a clinically relevant outcome. Third, attachment-related dynamics (e.g., a sense of connection to others and God, alleviation of attachment-related worries and defenses) are process-level mechanisms involved in the clinical utility of psychedelic treatment. Finally, we discuss the role of religion and spirituality in psychedelic experiences from an attachment perspective.

Shifts in Spiritual and Religious Self-Perceptions in the First Year of College

This study draws on an original national and longitudinal survey to examine patterns and predictors of change in religious and spiritual self-perceptions among over seven thousand college students in their first year on campus. The chapter identifies the personal characteristics, institutional contexts, and collegiate experiences that shaped students’ perceptions of themselves in relation to religion and spirituality. Twenty-eight percent of first-year students changed their self-perception in the first year of college; a switch to “spiritual but not religious” was the most common type of change. The study illuminates parallel reactions to religious and spiritual descriptors among certain groups. For example, both atheists and evangelical Christians were less likely than mainline Protestants to adopt the “religious but not spiritual” and “spiritual but not religious” labels. Lived experiences in the first year of college made a notable impact on students’ self-perceptions of spirituality.

Psychedelic Science of Spirituality and Religion: An Attachment-Informed Agenda Proposal

In this paper, we set an agenda for a psychedelic science of spirituality and religion, based on a synthesis of attachment theory with the Relaxed Beliefs Under pSychedelics (REBUS) model. Attachment theory proposes that people develop internal working models (IWMs) of interactions with others from their relational experiences with caregivers. Such IWMs then function as high-level priors enabling people, for better and for worse, to predict and organize their interpersonal and religious/spiritual relationships. One mechanism by which efficacious psychedelic interventions may work is by relaxing the grip of rigid, defensive priors (e.g., insecure IWMs with regard to others and God), further amplified by corrective relational experiences with the therapist, God, or others. We outline three key proposals to steer future research. First, individual differences in attachment security predict the phenomenology and integration of psychedelic experiences. Second, efficacious psychedelic therapy facilitates increased attachment security as a clinically relevant outcome. Third, attachment-related dynamics (e.g., a sense of connection to others and God, alleviation of attachment-related worries and defenses) are process-level mechanisms involved in the clinical utility of psychedelic treatment. Finally, we discuss the role of religion and spirituality in psychedelic experiences from an attachment perspective.

Position Statement on Religion and Spirituality in Psychiatry: Seven Recommendations

Background: in December 2015 the Executive Committee of the World Psychiatric Association approved a Position Statement on religion, spirituality in psychiatry. Since then, the World Psychiatric Association Section of Religion, Spirituality and Psychiatry has committed to publicizing the Position Statement worldwide. Aim: to bring this statement, especially the seven recommendations, to the attention of the international psychiatric community, in particular the Russian psychiatric community. Method: a narrative review and the seven recommendations in the Position Statement are explained, thus demonstrating its importance. Conclusion: religion and spirituality in psychiatry are part of daily psychiatric practice, scientific research, residency training and continuous medical education, and the political and public realm. With the publication of the Position Statement, the Executive Committee of the World Psychiatric Association has made a major accomplishment that benefits psychiatry around the world.

Integration of Negativity, Powerlessness and the Role of the Mediopassive: Resilience Factors and Mechanisms in the Perspective of Religion and Spirituality

Defining psychological resilience while taking into account all of its different facets has proven to be a difficult task, requiring an interdisciplinary and transdisciplinary approach. This article will present some of the theologically relevant current findings of the new research group on “Resilience in Religion and Spirituality” (DFG-FOR 2686) working in cooperation between theology, philosophy, psychosomatic medicine, palliative care, and spiritual care (chapter 1). Even though our project builds on factors and mechanisms of resilience already intensively discussed (chapter 2), we will add some further aspects on resilience as a multidimensional and dynamic process of adaption (chapter 3) and on the integration of negative experiences, of endurance, of the formation of powerlessness and of the mediopassive (chapter 4). This will allow for some prospective considerations on understanding challenges and problems of the current SARS-CoV-2 pandemic (chapter 5).