I Fear no Evil for Thou Art with Me: Mental health and the sense of God as an attachment figure Pehr Granqvist Dept of Psychology Stockholm University Sweden E-mail: Pehr.Granqvist@psychology.su.se Keynote at the 3rd European Conference on Religion, Spirituality and Health, May 17-19, 2012, Bern, Switzerland
Disposition 1. Intro to attachment theory and research 2. Attachment and mental health 3. God as a symbolic attachment figure 4. Individual differences in religion-as-attachment 5. Mental health and religion from an attachment viewpoint 6. Conclusions and Caveats
1. Intro to attachment theory and research Defining criteria of attachment relationships: A strong and enduring affectional bond, characterized by Proximity/closeness maintenance Safe haven Secure base AF is perceived as stronger and wiser Attachment promoted gene survival in evolutionary environment(s) and is associated with a sense of felt security Early interactions with attachment figure (AF) lay the foundation for generalizing internal working models (IWMs) of Self and Others in relationships Attachment system is active from the cradle to the grave, e.g., in longterm romantic relationships in adulthood (Bowlby, 1973)
Bowlby, on surrogate attachments: Whenever the natural object of attachment behaviour is unavailable, the behaviour can become directed towards some substitute object. Even though it is inanimate, such an object frequently appears capable of filling the role of an important, though subsidiary, attachment figure. Like the principal attachment figure, the inanimate substitute is sought especially when a child is tired, ill, or distressed. (Bowlby, 1969/1982, p. 313)
Individual differences in attachment Secure attachment (B) (60-70%) Positive and coherent IWMs: Balance between attachment/safe haven and exploration/ secure base in young children (Ainsworth et al., 1978, strange situation, SS); linguistic coherence in discussions of attachment-related memories in adults (Main et al., 2003, Adult Attachment Interview, AAI).
Insecure attachment (30-40%) Negative and incoherent IWMs Avoidant/dismissing (A) Minimizing strategy Ambivalent/preoccupied (C) Maximizing strategy Disorganized/unresolved (D) Break-down
2. Attachment and mental health Secure attachment (B) promotes mental health and is a protective factor against mental unhealth Insecure (A and C) attachment is a vulnerability factor for (type of) mental unhealth: A for externalizing problems (e.g., aggression, drug abuse), C for internalizing problems (e.g., anxiety, fear) Disorganized attachment is a general risk factor in development (e.g., overrepresented in most clinical/ psychiatric populations) (Cassidy & Shaver, 2008; Bakermans-Kranenburg & van IJzendoorn &, 2009)
Bowlby (1973), on the psychological function of a secure base: When an individual is confident that an attachment figure will be available to him whenever he desires it, that person will be much less prone to either intense or chronic fear than will an individual who for any reason has no such confidence (p. 202).
3. God as a symbolic attachment figure Johnson (1945), on the psychological function of faith: The emotional quality of faith is indicated in a basic confidence and security that gives one assurance. In this sense faith is the opposite of fear, anxiety, and uncertainty. Without emotional security there is no relaxation, but tension, distress, and instability. Assurance is the firm emotional undertone that enables one to have steady nerves and calm poise in the face of danger or confusion. (p. 191).
Proximity/closeness (e.g., prayer) Safe haven (e.g., religious coping, conversions) Secure base (e.g., God s attributes, predictions of wellbeing) Perceived as stronger and wiser (omnipotence and - science)
Experimental support in adults II In Jewish samples of Israeli college students, we observed heightened psychological accessibility (i.e., lower RTs in lexical decision tasks) 1) to God-related concepts (cf safe haven) among participants primed with threat (failure, death) (Exp 1) 2) to secure-base related concepts (e.g., loving, responsive, accessible) among participants primed with God (Exp 2) In addition, 3) participants liked neutral material (Chinese ideographs) better when they had been primed with a religious symbol (Torah scroll) (Exp 3) In all cases compared with neutral control primes. All 3 studies used subliminal exposures. (Granqvist, Mikulincer, Gurwitz & Shaver, under revision, JPSP). 11
So, is God an attachment figure? Not an attachment figure proper but at least a symbolic one. Concrete physical interaction history? Observability? These are important qualities of all other AFs
4. Individual differences in religion-as-attachment
The compensation hypothesis and some supportive findings The compensation hypothesis Religiosity in case of insecure attachment develops from (controlled/effortful) distress regulation strategies. God as a surrogate AF. Examples of supportive findings: - Religious instability (e.g., metaanalysis of conversions, Granqvist & Kirkpatrick, 2004) - Increased religiousness during stress (e.g., relationship-break-up, Granqvist & Hagekull, 1999, 2003; Granqvist, Ivarsson et al., 2007)
The correspondence hypothesis and some supportive findings The correspondence hypothesis - Religion in case of secure attachm develops from (a) generalized, positive representations of self and other (IWM aspect), and (b) partial adoption of sensitive caregiver s religion (social aspect) Supportive findings: - Similarity with parental religiousness (e.g., Granqvist, 1998; Kirkpatrick & Shaver, 1990) - Secure attachment to God (Kirkpatrick & Shaver, 1992; Rowatt & Kirkpatrick, 2002; Beck & McDonald, 2004) - Implicit access to one s relationship with God (Birgegard & Granqvist, 2004; Granqvist et al., 2007, 2012) - God image - loving and caring (e.g., Granqvist, Ivarsson et al., 2007, Cassibba et al., 2008; Kirkpatrick, 1998)
5. Mental health and religion from an attachment viewpoint Which aspects of religion? Which aspects of mental health? Under which conditions?
Under which conditions? Likely contextual facilitators of a positive association between mental health and attachment-related aspects of religion: - emotional turmoil, - lack of social welfare and support, - other attachment figures are unavailable or insufficient as security providers
Which aspects of mental health? freedom from worry and fear (i.e., safe haven) a sense of personal competence and control (i.e., a secure base) attenuation of grief reparation of IWMs (e.g., following experiences of insensitive caregiving and loss through death)
Which aspects of religion? - Perceived relationship with God (e.g., attachment to God ) - Representation/image of God (loving/caring vs distant/ punitive/controlling) - Prayer (contemplative/meditative, petititionary) - Religious coping (e.g., spiritual connection, seeking spiritual support)
Conclusions and Caveats AT may inspire research on the mental health-promoting aspects of religion And, it may help us understand why particular aspects of context, mental health, and religion make such a difference. Caution: Particular aspects of religion are also linked to particular aspects of mental unhealth, in particular contexts
Thank you, sincerely, for your attention!